اٰل
Appears 93 times in Quran
Derived Words (29)
Words derived from the stem "اٰل".
- for gods
- your gods
- and a legacy of good left by the family of Moses
- any gods
- gods
- your gods
- and thy gods
- and the family
- and the family
- and a grievous punishment encompassed the people of Pharaoh
- Cast Pharaoh’s people into the severest punishment
- the gods
- Pharaoh’s people
- the people of Pharaoh
Occurrences in Quran
Found 93 verses containing "اٰل".
وَاِذۡ نَجَّیۡنٰکُمۡ مِّنۡ اٰلِ فِرۡعَوۡنَ یَسُوۡمُوۡنَکُمۡ سُوۡٓءَ الۡعَذَابِ یُذَبِّحُوۡنَ اَبۡنَآءَکُمۡ وَیَسۡتَحۡیُوۡنَ نِسَآءَکُمۡ ۚ وَفِیۡ ذٰلِکُمۡ بَلَآءٌ مِّنۡ رَّبِّکُمۡ عَظِیۡمٌ
14:7; 20:81; 44:31-32.
7:128, 142; 28:5.
法老不是一个特定的君主的名称。尼罗河流域和亚历山大港的统治者们也称为法老。穆撒生于君主尔马赛思二世 (RamesesⅡ, 古埃及几个国王的姓) 在位之时, 不得不在他儿子迈伦普塔二世 (MerenptahⅡ) 在位时与古以色列人一起离开埃及。尔马赛思二世 (RamesesⅡ) 被称为残暴的君主, 而他的继承者迈伦普塔二世 (MerenptahⅡ) 则被称之为 «出埃及记» 中的法老 {Enc. Bib和Peake’s Commentary on the Bible}。
14:7; 20:81; 44:31-32.
7:128, 142; 28:5.
Pharaoh was not the name of a particular monarch. The rulers of the Nile Valley and Alexandria were called Pharaohs. Moses was born in the reign of Pharaoh Rameses II, and had to leave Egypt with the Israelites in the reign of his son, Merenptah II. Rameses II, is called the Pharaoh of the Oppression and his successor Merenptah II, the Pharaoh of Exodus (Enc. Bib. & Peake’s Commentary on the Bible).
Al (people) is derived from the verb Ala which gives the sense of returning or governing or exercising control. The word thus means, the family or party of a man, or followers of a leader, or subjects of a ruler to whom they constantly return or who governs or exercises control over them (Lane).
Pharaoh had inflicted upon the Israelites grievous torments by imposing upon them hard and disgraceful labour. He also had given orders that their sons be slain and their daughters spared. In this way he sought to destroy not only their manhood but to kill in them manly qualities.
14:7; 20:81; 44:31, 32.
7:128, 142; 28:5.
Important Words:
آل (people) is derived from the verb آل which gives the sense of returning or governing or exercising control or managing. The noun آل thus means the family or party of a man, or followers of a leader, or subjects of a ruler to whom they constantly return or who governs or exercises control over them. The word اھل is also sometimes taken to be another form of the word آل and means what the latter word means.
فرعون (Pharaoh) is not a personal name. It was the title held by the ancient kings of Egypt. Every Egyptian king is called فرعون in the Bible. The personal name of the Pharaoh with whom Moses came in contact was Rameses II (Enc. Bib.).
یذبحون (slaying) is derived from ذبح which originally means, he slaughtered or cut open the throat of an animal, or he strangled a person to death. Here the word is used in the intensified form dhabbaha to signify (1) that Pharaoh and his people treated the Israelites as mere beasts, and (2) that they killed them most mercilessly. It does not mean that they actually slaughtered them like animals, for elsewhere the Quran, speaking of the same torment, uses the word یقتلونinstead of یذبحون (7:142).
نساء (women) is the plural of مراة (a woman) from a different root. Though the word generally means "women" (Aqrab), it is also sometimes used about girls, as the Quran itself has used it (4:128). It is also used to signify "wives" (33:33).
بلاء (trial) means, anything by means of which a person may be tried; a trial whether through a blessing or an affliction (Aqrab).
Commentary:
In verses 41-48 God reminded the Israelites of His blessings in general, particularly the blessing of prophethood, which He had bestowed on them. He now calls their attention to such favours as exalted the Israelites above other peoples. The first of them to which God refers here is their deliverance from the hands of Pharaoh and his people, who inflicted on them grievous torments.
Some Christian critics have objected that whereas the Bible nowhere speaks of the sons of the Israelites being slaughtered like beasts, the Quran so speaks of them. We have shown under Important Words that the word ذبح used in the verse does not signify actual slaughtering by cutting the throat. It also means strangling to death. As Pharaoh first ordered the male children of the Israelites to be strangled at birth and later changed the decree to other methods of killing, the Quran uses a word which covers all such forms of killing. As already hinted, the word ذبح in the sense of slaughtering is used figuratively to denote that Pharaoh and his people treated the Israelites most mercilessly, killing them in whatever manner they liked. Elsewhere the Quran uses the word قتل i.e. killing in place of ذبح i.e. slaughtering (7:142).
In Exod. 1:8-22, we read: "Now there arose a new king over Egypt which knew not Joseph. And he said unto his people, Behold the people of the children of Israel are more and mightier than we: Come on, let us deal wisely with them; lest they multiply. Therefore they (the Egyptians) did set over them taskmasters to afflict them (the Israelites) with their burdens. And they built for Pharaoh treasure cities, Pithom and Rameses. But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel. And the Egyptians made the children of Israel to serve with rigour; and they made their lives bitter with hard bondage, in mortar and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour. And the king of Egypt spoke to the Hebrew midwives…When ye do the office of a midwife to the Hebrew women, and see them upon the stools, if it be a son, then ye shall kill him: but if it be a daughter, then she shall live. But the midwives feared God and did not as the king of Egypt commanded them, but saved the men children alive (putting up the excuse that Israelite women being healthier than Egyptians were generally delivered before the midwives arrived). And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive."
The above quotation clearly shows that the Pharaoh whose name was Rameses II not only inflicted upon the Israelites grievous torments by imposing upon them hard and disgraceful labour, but also gave orders to kill their sons and spare their daughters who were thus allowed to grow to womanhood and became نساء as the Quran puts it. The Quran uses the word ذبح to signify that at first the order was to strangle the Israelite male children at birth and when that order failed in its purpose, another was issued to the effect that all male children should be thrown into the river—a most merciless form of killing in which all human feelings were laid aside and the Israelites were treated as mere beasts.
As the word بلاء (trial) may mean either a trial through a favour or blessing, or a trial through grief or affliction, the words "in that" occurring in the verse may either refer to the deliverance of the Israelites from Pharaoh’s people, in which case the word trial will mean a favour or a blessing; or they refer to the slaying of the male children, in which case it would mean grief or affliction.
God reminds the Israelites in the verse how He delivered them from grievous torments and afflictions and calls their attention to the magnitude of the Sign which He showed in their favour. He tells them that He had faithfully fulfilled the promises which He had made to Abraham and had left nothing undone, but when they transgressed and made an ill return for the favours that had been bestowed upon them, He withheld His favours from them and transferred the gift of prophecy to their brethren, the children of Ishmael.
God does not say that He delivered the children of Israel from Pharaoh, but that He delivered them from "Pharaoh’s people", for it was through his people that Pharaoh inflicted torments upon them, he himself remaining in the background. Moreover, the expression آل فرعونdoes not exclude Pharaoh, for it, according to Arabic idiom, may also mean, Pharaoh and his people.
b
14:7; 20:81; 44:31-32.
c
7:128, 142; 28:5.
49
法老不是一个特定的君主的名称。尼罗河流域和亚历山大港的统治者们也称为法老。穆撒生于君主尔马赛思二世 (RamesesⅡ, 古埃及几个国王的姓) 在位之时, 不得不在他儿子迈伦普塔二世 (MerenptahⅡ) 在位时与古以色列人一起离开埃及。尔马赛思二世 (RamesesⅡ) 被称为残暴的君主, 而他的继承者迈伦普塔二世 (MerenptahⅡ) 则被称之为 «出埃及记» 中的法老 {Enc. Bib和Peake’s Commentary on the Bible}。
a
14:7; 20:81; 44:31, 32.
b
7:128, 142; 28:5.
56
Important Words:
آل (people) is derived from the verb آل which gives the sense of returning or governing or exercising control or managing. The noun آل thus means the family or party of a man, or followers of a leader, or subjects of a ruler to whom they constantly return or who governs or exercises control over them. The word اھل is also sometimes taken to be another form of the word آل and means what the latter word means.
فرعون (Pharaoh) is not a personal name. It was the title held by the ancient kings of Egypt. Every Egyptian king is called فرعون in the Bible. The personal name of the Pharaoh with whom Moses came in contact was Rameses II (Enc. Bib.).
یذبحون (slaying) is derived from ذبح which originally means, he slaughtered or cut open the throat of an animal, or he strangled a person to death. Here the word is used in the intensified form dhabbaha to signify (1) that Pharaoh and his people treated the Israelites as mere beasts, and (2) that they killed them most mercilessly. It does not mean that they actually slaughtered them like animals, for elsewhere the Quran, speaking of the same torment, uses the word یقتلونinstead of یذبحون (7:142).
نساء (women) is the plural of مراة (a woman) from a different root. Though the word generally means "women" (Aqrab), it is also sometimes used about girls, as the Quran itself has used it (4:128). It is also used to signify "wives" (33:33).
بلاء (trial) means, anything by means of which a person may be tried; a trial whether through a blessing or an affliction (Aqrab).
Commentary:
In verses 41-48 God reminded the Israelites of His blessings in general, particularly the blessing of prophethood, which He had bestowed on them. He now calls their attention to such favours as exalted the Israelites above other peoples. The first of them to which God refers here is their deliverance from the hands of Pharaoh and his people, who inflicted on them grievous torments.
Some Christian critics have objected that whereas the Bible nowhere speaks of the sons of the Israelites being slaughtered like beasts, the Quran so speaks of them. We have shown under Important Words that the word ذبح used in the verse does not signify actual slaughtering by cutting the throat. It also means strangling to death. As Pharaoh first ordered the male children of the Israelites to be strangled at birth and later changed the decree to other methods of killing, the Quran uses a word which covers all such forms of killing. As already hinted, the word ذبح in the sense of slaughtering is used figuratively to denote that Pharaoh and his people treated the Israelites most mercilessly, killing them in whatever manner they liked. Elsewhere the Quran uses the word قتل i.e. killing in place of ذبح i.e. slaughtering (7:142).
In Exod. 1:8-22, we read: "Now there arose a new king over Egypt which knew not Joseph. And he said unto his people, Behold the people of the children of Israel are more and mightier than we: Come on, let us deal wisely with them; lest they multiply. Therefore they (the Egyptians) did set over them taskmasters to afflict them (the Israelites) with their burdens. And they built for Pharaoh treasure cities, Pithom and Rameses. But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel. And the Egyptians made the children of Israel to serve with rigour; and they made their lives bitter with hard bondage, in mortar and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour. And the king of Egypt spoke to the Hebrew midwives…When ye do the office of a midwife to the Hebrew women, and see them upon the stools, if it be a son, then ye shall kill him: but if it be a daughter, then she shall live. But the midwives feared God and did not as the king of Egypt commanded them, but saved the men children alive (putting up the excuse that Israelite women being healthier than Egyptians were generally delivered before the midwives arrived). And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive."
The above quotation clearly shows that the Pharaoh whose name was Rameses II not only inflicted upon the Israelites grievous torments by imposing upon them hard and disgraceful labour, but also gave orders to kill their sons and spare their daughters who were thus allowed to grow to womanhood and became نساء as the Quran puts it. The Quran uses the word ذبح to signify that at first the order was to strangle the Israelite male children at birth and when that order failed in its purpose, another was issued to the effect that all male children should be thrown into the river—a most merciless form of killing in which all human feelings were laid aside and the Israelites were treated as mere beasts.
As the word بلاء (trial) may mean either a trial through a favour or blessing, or a trial through grief or affliction, the words "in that" occurring in the verse may either refer to the deliverance of the Israelites from Pharaoh’s people, in which case the word trial will mean a favour or a blessing; or they refer to the slaying of the male children, in which case it would mean grief or affliction.
God reminds the Israelites in the verse how He delivered them from grievous torments and afflictions and calls their attention to the magnitude of the Sign which He showed in their favour. He tells them that He had faithfully fulfilled the promises which He had made to Abraham and had left nothing undone, but when they transgressed and made an ill return for the favours that had been bestowed upon them, He withheld His favours from them and transferred the gift of prophecy to their brethren, the children of Ishmael.
God does not say that He delivered the children of Israel from Pharaoh, but that He delivered them from "Pharaoh’s people", for it was through his people that Pharaoh inflicted torments upon them, he himself remaining in the background. Moreover, the expression آل فرعونdoes not exclude Pharaoh, for it, according to Arabic idiom, may also mean, Pharaoh and his people.
b
14:7; 20:81; 44:31-32.
c
7:128, 142; 28:5.
87
Pharaoh was not the name of a particular monarch. The rulers of the Nile Valley and Alexandria were called Pharaohs. Moses was born in the reign of Pharaoh Rameses II, and had to leave Egypt with the Israelites in the reign of his son, Merenptah II. Rameses II, is called the Pharaoh of the Oppression and his successor Merenptah II, the Pharaoh of Exodus (Enc. Bib. & Peake’s Commentary on the Bible).
88
Al (people) is derived from the verb Ala which gives the sense of returning or governing or exercising control. The word thus means, the family or party of a man, or followers of a leader, or subjects of a ruler to whom they constantly return or who governs or exercises control over them (Lane).
88A
Pharaoh had inflicted upon the Israelites grievous torments by imposing upon them hard and disgraceful labour. He also had given orders that their sons be slain and their daughters spared. In this way he sought to destroy not only their manhood but to kill in them manly qualities.
وَاِذۡ فَرَقۡنَا بِکُمُ الۡبَحۡرَ فَاَنۡجَیۡنٰکُمۡ وَاَغۡرَقۡنَاۤ اٰلَ فِرۡعَوۡنَ وَاَنۡتُمۡ تَنۡظُرُوۡنَ
7:137; 8:55; 20:78, 81; 26:64-67; 28:41; 44:25.
本节经文中所提到的这事件, 指的是在安拉的命令下穆撒率领古以色列人出埃及而进入迦南的这一时期。这些古以色列人趁黑夜秘密地离去。法老得知他们逃跑后, 就带领他的军队追踪他们而淹死在红海中。为了充分正确评价这一事件--------伟大的安拉的一个迹象--------的性质和重大意义, 有必要读一下加注的本节经文以及其他各节有关经文, 20:78; 26:62-64; 44:25。下列所述个点均见之于这些经文: (a) 如 «古兰经» 所说, 当穆撒用杖击打海水时, 或如 «圣经» 所说, 他在海面上伸出他的手时, 那是退潮的时刻, 正是海水退去, 留下一片干枯的海底。(b) 安拉命穆撒赶快越过干燥的海底, 登达对岸, 他遵命做了。 (c) 可是当法老的军队到达海上时, 正是高潮时刻, 由于他们一股劲地追赶古以色列人, 没有注意到高潮, 立刻跳入海中。 (d) 因为巨大的战车及其他重武器的沉重装备, 法老军队的前进看来受到极大阻滞, 在他们尚在海中央时, 高潮重来, 使他们全军覆没。穆撒用手杖击打海水与海水的实际分流并没有因果关系。这仅仅是安拉给穆撒的一个征兆或提示, 告知他此时正是退潮, 古以色列人应加紧渡海。安拉做了这样的安排:当穆撒到达海边时, 潮水快要退去, 以便他遵照安拉的命令, 用杖一经击打海水, 海水就开始退去而为古以色列人开辟出一条干的通路。穆撒用杖击打海水与海的退朝在时间上恰好相合。这就构成了一个奇迹, 因为只有安拉才知道海水在什么时候会退去, 在退潮时他曾命令穆撒击打海水。
关于穆撒从埃及进入迦南是在何处度过红海的确切地点, 历史学家各执己见。有的认为是从法老们的所在地首都戈申地区 (Goshen)--------也称作阿尔•塔姆蒂拉特山谷 (at-Tamthilat) 或土米拉特旱谷 (Tumilat) (Enc. Bib. 第四卷, 第4012条, 条目 (“Rameses”)--------的途中穆撒由 蒂姆赛湾 (Timsah) 度过去的 (Enc. Bib. 第1438和1439条)。另一些认为他往北去, 又走得很远, 并绕着祖恩 (Zoan) 跨越到达靠近地中海的迦南 (Enc. Bib. 第1438条)。可是最可能的是这样: 那些古以色列人从穆撒时代法老的首都塔尔•阿比•苏莱曼 (Tal Abi Sulaiman) 出发, 最初去到蒂姆赛湾 (Timsah) 的东北部, 但发现密布的深渊挡住了他们的去路, 他们转而往南并渡过靠近苏伊士港市的红海, 那处的红海宽度几乎还不到两或三英里。并从那里前往卡达斯 (Qadas) (Enc. Bib.第1437 条)。“古以色列人同他 (穆撒) 一起逃跑, 跨越戈申地区 (Goshen), 进入西奈半岛。渡过 “红海” 亚姆苏普 (Yamsuph) “海” 或 “芦苇湖”, 也许就是渡过现在称为红海的西北方向几英里处一个湖泊的南端。风把连绵一大片湖滨刮得光秃, 当一支埃及军队追赶逃亡者时, 他们的战车车轮牢牢地陷在湿土中, 风向转移时, 海水又向他们冲来。关于古以色列人所走的路线, 各作者有不同说法。有的认为他们往南出发到 (现代的) 西奈山脉, 然后沿着现在称为阿卡巴湾 (عَقَبَة, ‘Akaba) 的红海湾的东部到达它的最北端伊蔡恩--------格伯尔 (Ezion-Geber)。另一些认为有迹象表明仍是麦加朝圣者所经过的路线, 接近正东朝伊蔡恩--------格伯尔, 从那里他们向西北到卡迭石 (Kadesh) 巴尔尼地区 (Barnea), 到西奈山或往南沿着阿卡巴湾 (‘عَقَبَة’) 东侧到达霍雷布 (Horeb)。各种传说不尽相同, 因而也不能加以肯定” (Peake’s Commentary on the Bible)。
اس وقت جوار بھاٹا کے اصول کے مطابق سمندر پیچھے ہٹ گیا اور قوم ِموسیٰ سمندر سے نکل گئی مگر فرعون کے لشکر کے آنے پر پانی کے لوٹنے کا وقت آگیا اور وہ ڈوب گیا۔ چونکہ جوار بھاٹا خداتعالیٰ کے مقرر کردہ اصول کے مطابق آتا ہے‘ خداتعالیٰ ہی موسیٰ اور فرعون کو اس وقت سمندر پر لے گیا تھا۔ جب جوار بھاٹے کا اثر خداتعالیٰ کے منشاء کے مطابق موسیٰ اور فرعون پر پڑ سکتا تھا۔ اس لئے خداتعالیٰ نے فرمایا ہے کہ ہم نے سمندر کو پھاڑ کر تم کو نجات دی۔
7:137; 8:55; 20:78, 81; 26:64-67; 28:41; 44:25.
The incident mentioned in this verse relates to the time when, under God’s command, Moses led the Israelites out of Egypt into Canaan. The Israelites left secretly by night and when Pharaoh learnt of their flight, he pursued them with his hosts and was drowned in the Red Sea. In order to appreciate fully the nature and significance of this incident which constituted a great Divine Sign, it is necessary to read the verse under comment along with other relevant verses such as vv. 20:78; 26:62-64; 44:25. The following facts emerge from these verses: (a) When Moses struck the sea with his rod as the Qur’an says, or stretched out his hand over the sea as the Bible says, it was the time of the ebb-tide and the sea was receding, leaving a dry bed. (b) Moses was commanded by God to cross quickly the dry bed to the opposite bank, which he did. (c) But when the hosts of Pharaoh reached the sea, it was the time of high-tide and in their zeal to overtake the Israelites they took no notice of it and at once jumped
7:137; 8:55; 20:78-81; 26:64-67; 28:41; 44:25.
Important Words:
فرقنا (We divided) is from فرق meaning, he divided or he split. فرق الشعر means, he made parting in the hair (Aqrab).
بکم (for you) may give a number of meanings: (1) for you; (2) with you, i.e. the sea divided or receded as you proceeded, as if you were the means of dividing it; (3) because of you, i.e. in order to save you; (4) in your presence, i.e. while you were present (Kashshaf).
Commentary:
The incident mentioned in this verse relates to the time when, under God’s command, Moses led the Israelites from Egypt to Palestine. The Israelites left secretly at night, and when Pharaoh learnt of their flight, he pursued them with his hosts in order to bring them back to bondage. The verse mentions the favour bestowed by God on the Israelites by dividing the sea for them and drowning the Egyptians. The incident is narrated in Exod. 14:21-30. The Bible says: "And Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind all that night and made the sea dry land and the waters were divided. And the children of Israel went into the midst of the sea upon the dry ground and the waters were a wall unto them on their right hand and on their left. And the Egyptians pursued and went in after them to the midst of the sea… And the waters returned and covered the chariots and the horsemen and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them."
The بحر (sea) spoken of in the Quranic verse and mentioned in the Biblical quotation given above refers to the Red Sea through which or through an extremity of which the Israelites passed in their flight from Egypt to the Holy Land (Exod. 14).
Besides the verse under comment, the Quran also speaks of this incident in 20:78, 26:64 and 44:25. Says the Quran: And We sent a revelation to Moses, saying, 'Take away My servants by night and strike for them a dry path through the sea' (20:78). Again: Then We revealed to Moses, saying, 'Strike the sea with thy rod'. Whereupon it parted and every part was like a huge sandhill, i.e. on one side was the sea itself, and on the other (from which the sea had receded) there loomed large depressions filled with water (26:64). And again: Take My servants away by night; for you will surely be pursued. And leave the sea motionless (i.e. pass through quickly and leave it at a time when the tide has all receded but has not yet begun to flow back, so that, on the one hand, finding the sea-bed dry and, on the other, feeling secure in the thought that the high tide was not likely to overtake them, the Egyptians might be tempted to follow on); they are a host which is doomed to be drowned (44:24, 25).
In view of the above description, the facts appear to be as follows. When the Israelites were on their way to the Promised Land, they were pursued by the army of Pharaoh. When they reached the arm of the Red Sea which lay across their route, they were greatly dismayed, for Pharaoh was close behind with his hosts. But God cheered them through Moses, asking him to strike the water with his rod. This being the time of ebb-tide, the sea receded, exposing to view in the bed of the sea huge mounds of dry sand interspersed with depressions filled with water. Under the lead of Moses the Israelites quickly crossed the dry bed of the sea to the opposite bank. The army of Pharaoh came in pursuit, and while they were yet in the bed of the sea the high tide returned and drowned them all.
It should be remembered that, according to the Quran, a miracle is purely the work of God, and man has no hand in it. So, the striking of the sea by Moses was merely a symbol or a sign, having nothing to do with the actual parting of the sea which was exclusively the work of God, Who so arranged that it was the time of ebb-tide when Moses reached the sea so that just when He lifted his rod the sea began to recede. But when the army of Pharaoh began to cross the sea, they met with obstacles, just as heavily equipped armies generally do, and their progress was naturally retarded so that while they were yet in the midst of the sea, the high tide flowed and they were all drowned.
The words of the Quran do not lend themselves to the erroneous inference that there was an actual split in the sea to afford a passage for Moses and his followers. The two words used in the Quran in this connection are فرقنا (We divided) and انفلق (the sea parted); the root idea of both being "parting". These two words only corroborate the theory that when the Israelites reached the sea, the ebb-tide set in and the sea parted, exposing to view the sand dunes upon which the Israelites crossed over to the other side.
The fact that Pharaoh followed Moses through the bed of the sea also indicates that it was the time of the ebb-tide. If the sea had been actually split against all known laws of nature, Pharaoh would never have dared to follow in the wake of Moses. Nevertheless, it was a great miracle brought about by a subtle combination of the laws of nature which all united to save the Israelites and destroy Pharaoh and his people.
In this connection we may well quote an incident in Napoleon’s life which goes to illustrate how the tide helped Moses and destroyed Pharaoh in their journey across the Red Sea. In Abbott’s Life of Napoleon it is related that, "One day, with quite a retinue, he (Napoleon) made an excursion to that identical point of the Red Sea which, as tradition reports, the children of Israel crossed three thousand years ago. The tide was out, and he passed over the Asiatic shore upon extended flats. Various objects of interest engrossed his attention until late in the afternoon, when he commenced his return, the twilight faded away, and darkness came rapidly on. The party lost their path, and, as they were wandering bewildered among the sands, the rapidly returning tide surrounded them. The darkness of the night increased, and the horses floundered deeper and deeper in the rising waves. The water reached the girths of the saddles, and dashed upon the feet of the rider, and destruction seemed inevitable. From that perilous position Napoleon extricated himself by that presence of mind and promptness of decision which seemed never to fail him…The horses did not reach the shore until midnight, when they were wading breast deep in the swelling waves. The tide rises on that part of the coast to the height of 22 feet. 'Had I perished in that manner like Pharaoh', said Napoleon, 'it would have furnished all the preachers in Christendom with a magnificent text against me'." (Abbott’s Life of Napoleon, Chap. 12, p. 96).
The words, while you looked on, have been added in the verse to make the Israelites realize that though the above miracle was performed before their very eyes and their proud and haughty oppressor was brought to naught in their very sight, yet they proved ungrateful to their Lord and His Prophet.
a
7:137; 8:55; 20:78, 81; 26:64-67; 28:41; 44:25.
50
本节经文中所提到的这事件, 指的是在安拉的命令下穆撒率领古以色列人出埃及而进入迦南的这一时期。这些古以色列人趁黑夜秘密地离去。法老得知他们逃跑后, 就带领他的军队追踪他们而淹死在红海中。为了充分正确评价这一事件--------伟大的安拉的一个迹象--------的性质和重大意义, 有必要读一下加注的本节经文以及其他各节有关经文, 20:78; 26:62-64; 44:25。下列所述个点均见之于这些经文: (a) 如 «古兰经» 所说, 当穆撒用杖击打海水时, 或如 «圣经» 所说, 他在海面上伸出他的手时, 那是退潮的时刻, 正是海水退去, 留下一片干枯的海底。(b) 安拉命穆撒赶快越过干燥的海底, 登达对岸, 他遵命做了。 (c) 可是当法老的军队到达海上时, 正是高潮时刻, 由于他们一股劲地追赶古以色列人, 没有注意到高潮, 立刻跳入海中。 (d) 因为巨大的战车及其他重武器的沉重装备, 法老军队的前进看来受到极大阻滞, 在他们尚在海中央时, 高潮重来, 使他们全军覆没。穆撒用手杖击打海水与海水的实际分流并没有因果关系。这仅仅是安拉给穆撒的一个征兆或提示, 告知他此时正是退潮, 古以色列人应加紧渡海。安拉做了这样的安排:当穆撒到达海边时, 潮水快要退去, 以便他遵照安拉的命令, 用杖一经击打海水, 海水就开始退去而为古以色列人开辟出一条干的通路。穆撒用杖击打海水与海的退朝在时间上恰好相合。这就构成了一个奇迹, 因为只有安拉才知道海水在什么时候会退去, 在退潮时他曾命令穆撒击打海水。
关于穆撒从埃及进入迦南是在何处度过红海的确切地点, 历史学家各执己见。有的认为是从法老们的所在地首都戈申地区 (Goshen)--------也称作阿尔•塔姆蒂拉特山谷 (at-Tamthilat) 或土米拉特旱谷 (Tumilat) (Enc. Bib. 第四卷, 第4012条, 条目 (“Rameses”)--------的途中穆撒由 蒂姆赛湾 (Timsah) 度过去的 (Enc. Bib. 第1438和1439条)。另一些认为他往北去, 又走得很远, 并绕着祖恩 (Zoan) 跨越到达靠近地中海的迦南 (Enc. Bib. 第1438条)。可是最可能的是这样: 那些古以色列人从穆撒时代法老的首都塔尔•阿比•苏莱曼 (Tal Abi Sulaiman) 出发, 最初去到蒂姆赛湾 (Timsah) 的东北部, 但发现密布的深渊挡住了他们的去路, 他们转而往南并渡过靠近苏伊士港市的红海, 那处的红海宽度几乎还不到两或三英里。并从那里前往卡达斯 (Qadas) (Enc. Bib.第1437 条)。“古以色列人同他 (穆撒) 一起逃跑, 跨越戈申地区 (Goshen), 进入西奈半岛。渡过 “红海” 亚姆苏普 (Yamsuph) “海” 或 “芦苇湖”, 也许就是渡过现在称为红海的西北方向几英里处一个湖泊的南端。风把连绵一大片湖滨刮得光秃, 当一支埃及军队追赶逃亡者时, 他们的战车车轮牢牢地陷在湿土中, 风向转移时, 海水又向他们冲来。关于古以色列人所走的路线, 各作者有不同说法。有的认为他们往南出发到 (现代的) 西奈山脉, 然后沿着现在称为阿卡巴湾 (عَقَبَة, ‘Akaba) 的红海湾的东部到达它的最北端伊蔡恩--------格伯尔 (Ezion-Geber)。另一些认为有迹象表明仍是麦加朝圣者所经过的路线, 接近正东朝伊蔡恩--------格伯尔, 从那里他们向西北到卡迭石 (Kadesh) 巴尔尼地区 (Barnea), 到西奈山或往南沿着阿卡巴湾 (‘عَقَبَة’) 东侧到达霍雷布 (Horeb)。各种传说不尽相同, 因而也不能加以肯定” (Peake’s Commentary on the Bible)。
1
اس وقت جوار بھاٹا کے اصول کے مطابق سمندر پیچھے ہٹ گیا اور قوم ِموسیٰ سمندر سے نکل گئی مگر فرعون کے لشکر کے آنے پر پانی کے لوٹنے کا وقت آگیا اور وہ ڈوب گیا۔ چونکہ جوار بھاٹا خداتعالیٰ کے مقرر کردہ اصول کے مطابق آتا ہے‘ خداتعالیٰ ہی موسیٰ اور فرعون کو اس وقت سمندر پر لے گیا تھا۔ جب جوار بھاٹے کا اثر خداتعالیٰ کے منشاء کے مطابق موسیٰ اور فرعون پر پڑ سکتا تھا۔ اس لئے خداتعالیٰ نے فرمایا ہے کہ ہم نے سمندر کو پھاڑ کر تم کو نجات دی۔
a
7:137; 8:55; 20:78-81; 26:64-67; 28:41; 44:25.
57
Important Words:
فرقنا (We divided) is from فرق meaning, he divided or he split. فرق الشعر means, he made parting in the hair (Aqrab).
بکم (for you) may give a number of meanings: (1) for you; (2) with you, i.e. the sea divided or receded as you proceeded, as if you were the means of dividing it; (3) because of you, i.e. in order to save you; (4) in your presence, i.e. while you were present (Kashshaf).
Commentary:
The incident mentioned in this verse relates to the time when, under God’s command, Moses led the Israelites from Egypt to Palestine. The Israelites left secretly at night, and when Pharaoh learnt of their flight, he pursued them with his hosts in order to bring them back to bondage. The verse mentions the favour bestowed by God on the Israelites by dividing the sea for them and drowning the Egyptians. The incident is narrated in Exod. 14:21-30. The Bible says: "And Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind all that night and made the sea dry land and the waters were divided. And the children of Israel went into the midst of the sea upon the dry ground and the waters were a wall unto them on their right hand and on their left. And the Egyptians pursued and went in after them to the midst of the sea… And the waters returned and covered the chariots and the horsemen and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them."
The بحر (sea) spoken of in the Quranic verse and mentioned in the Biblical quotation given above refers to the Red Sea through which or through an extremity of which the Israelites passed in their flight from Egypt to the Holy Land (Exod. 14).
Besides the verse under comment, the Quran also speaks of this incident in 20:78, 26:64 and 44:25. Says the Quran: And We sent a revelation to Moses, saying, 'Take away My servants by night and strike for them a dry path through the sea' (20:78). Again: Then We revealed to Moses, saying, 'Strike the sea with thy rod'. Whereupon it parted and every part was like a huge sandhill, i.e. on one side was the sea itself, and on the other (from which the sea had receded) there loomed large depressions filled with water (26:64). And again: Take My servants away by night; for you will surely be pursued. And leave the sea motionless (i.e. pass through quickly and leave it at a time when the tide has all receded but has not yet begun to flow back, so that, on the one hand, finding the sea-bed dry and, on the other, feeling secure in the thought that the high tide was not likely to overtake them, the Egyptians might be tempted to follow on); they are a host which is doomed to be drowned (44:24, 25).
In view of the above description, the facts appear to be as follows. When the Israelites were on their way to the Promised Land, they were pursued by the army of Pharaoh. When they reached the arm of the Red Sea which lay across their route, they were greatly dismayed, for Pharaoh was close behind with his hosts. But God cheered them through Moses, asking him to strike the water with his rod. This being the time of ebb-tide, the sea receded, exposing to view in the bed of the sea huge mounds of dry sand interspersed with depressions filled with water. Under the lead of Moses the Israelites quickly crossed the dry bed of the sea to the opposite bank. The army of Pharaoh came in pursuit, and while they were yet in the bed of the sea the high tide returned and drowned them all.
It should be remembered that, according to the Quran, a miracle is purely the work of God, and man has no hand in it. So, the striking of the sea by Moses was merely a symbol or a sign, having nothing to do with the actual parting of the sea which was exclusively the work of God, Who so arranged that it was the time of ebb-tide when Moses reached the sea so that just when He lifted his rod the sea began to recede. But when the army of Pharaoh began to cross the sea, they met with obstacles, just as heavily equipped armies generally do, and their progress was naturally retarded so that while they were yet in the midst of the sea, the high tide flowed and they were all drowned.
The words of the Quran do not lend themselves to the erroneous inference that there was an actual split in the sea to afford a passage for Moses and his followers. The two words used in the Quran in this connection are فرقنا (We divided) and انفلق (the sea parted); the root idea of both being "parting". These two words only corroborate the theory that when the Israelites reached the sea, the ebb-tide set in and the sea parted, exposing to view the sand dunes upon which the Israelites crossed over to the other side.
The fact that Pharaoh followed Moses through the bed of the sea also indicates that it was the time of the ebb-tide. If the sea had been actually split against all known laws of nature, Pharaoh would never have dared to follow in the wake of Moses. Nevertheless, it was a great miracle brought about by a subtle combination of the laws of nature which all united to save the Israelites and destroy Pharaoh and his people.
In this connection we may well quote an incident in Napoleon’s life which goes to illustrate how the tide helped Moses and destroyed Pharaoh in their journey across the Red Sea. In Abbott’s Life of Napoleon it is related that, "One day, with quite a retinue, he (Napoleon) made an excursion to that identical point of the Red Sea which, as tradition reports, the children of Israel crossed three thousand years ago. The tide was out, and he passed over the Asiatic shore upon extended flats. Various objects of interest engrossed his attention until late in the afternoon, when he commenced his return, the twilight faded away, and darkness came rapidly on. The party lost their path, and, as they were wandering bewildered among the sands, the rapidly returning tide surrounded them. The darkness of the night increased, and the horses floundered deeper and deeper in the rising waves. The water reached the girths of the saddles, and dashed upon the feet of the rider, and destruction seemed inevitable. From that perilous position Napoleon extricated himself by that presence of mind and promptness of decision which seemed never to fail him…The horses did not reach the shore until midnight, when they were wading breast deep in the swelling waves. The tide rises on that part of the coast to the height of 22 feet. 'Had I perished in that manner like Pharaoh', said Napoleon, 'it would have furnished all the preachers in Christendom with a magnificent text against me'." (Abbott’s Life of Napoleon, Chap. 12, p. 96).
The words, while you looked on, have been added in the verse to make the Israelites realize that though the above miracle was performed before their very eyes and their proud and haughty oppressor was brought to naught in their very sight, yet they proved ungrateful to their Lord and His Prophet.
a
7:137; 8:55; 20:78, 81; 26:64-67; 28:41; 44:25.
89
The incident mentioned in this verse relates to the time when, under God’s command, Moses led the Israelites out of Egypt into Canaan. The Israelites left secretly by night and when Pharaoh learnt of their flight, he pursued them with his hosts and was drowned in the Red Sea. In order to appreciate fully the nature and significance of this incident which constituted a great Divine Sign, it is necessary to read the verse under comment along with other relevant verses such as vv. 20:78; 26:62-64; 44:25. The following facts emerge from these verses: (a) When Moses struck the sea with his rod as the Qur’an says, or stretched out his hand over the sea as the Bible says, it was the time of the ebb-tide and the sea was receding, leaving a dry bed. (b) Moses was commanded by God to cross quickly the dry bed to the opposite bank, which he did. (c) But when the hosts of Pharaoh reached the sea, it was the time of high-tide and in their zeal to overtake the Israelites they took no notice of it and at once jumped
کَدَاۡبِ اٰلِ فِرۡعَوۡنَ وَالَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ۚ کَذَّبُوۡا بِاٰیٰتِنَا فَاَخَذَہُمُ اللّٰہُ بِذُنُوۡبِہِمۡ ۗ وَاللّٰہُ شَدِیۡدُ الۡعِقَابِ
8:53, 55.
8:53, 55.
Important Words:
دأب (case) is the noun-infinitive from دأب. They say دأب فی العمل i.e. (1) he laboured and strove hard and exerted and wearied himself in the work; (2) he remained constant in it. دأب means, working hard and constantly; habit, custom or manner; case, affair or condition (Aqrab).
Commentary:
In the previous verse disbelievers were warned that their wealth and their numbers would prove of no avail against God’s punishment. The present verse points to the fact that this warning was no idle threat. Disbelievers in the past had met with a similar fate. Just as the efforts of Pharaoh and his people against Moses proved futile and their wealth, numbers and power could not save them from destruction, so would the endeavours of those who rejected the Holy Prophet not only fail to retard the progress of Islam but would pave the way for their own ruin.
a
8:53, 55.
a
8:53, 55.
303
Important Words:
دأب (case) is the noun-infinitive from دأب. They say دأب فی العمل i.e. (1) he laboured and strove hard and exerted and wearied himself in the work; (2) he remained constant in it. دأب means, working hard and constantly; habit, custom or manner; case, affair or condition (Aqrab).
Commentary:
In the previous verse disbelievers were warned that their wealth and their numbers would prove of no avail against God’s punishment. The present verse points to the fact that this warning was no idle threat. Disbelievers in the past had met with a similar fate. Just as the efforts of Pharaoh and his people against Moses proved futile and their wealth, numbers and power could not save them from destruction, so would the endeavours of those who rejected the Holy Prophet not only fail to retard the progress of Islam but would pave the way for their own ruin.
c
8:53, 55.
376
Da’b means, habit, custom or manner; case, affair or condition (Aqrab).
وَقَالَ لَہُمۡ نَبِیُّہُمۡ اِنَّ اٰیَۃَ مُلۡکِہٖۤ اَنۡ یَّاۡتِیَکُمُ التَّابُوۡتُ فِیۡہِ سَکِیۡنَۃٌ مِّنۡ رَّبِّکُمۡ وَبَقِیَّۃٌ مِّمَّا تَرَکَ اٰلُ مُوۡسٰی وَاٰلُ ہٰرُوۡنَ تَحۡمِلُہُ الۡمَلٰٓئِکَۃُ ۚ اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً لَّکُمۡ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ
تَابُوْت (Tabut) 意指: (1) 箱子或盒子; (2) 胸腔、胸部、腹部或肋骨以及他们内部包含的。例如, 心脏等等的东西 (Lane); (3) 心即知识、智慧和宁静的储藏室 (مُفْرَدَات, Mufradat)。注释者们对 تَابُوْت (Tabut) 这个字的意义有不同看法。«圣经»中把它作 “方舟” 或 “约柜” 解, 但是 «古兰经» 中的描述肯定地表明, 此间这字的意义是 “心” 或 “腹”。这节经文描写 تَابُوْت 这个字说, “从养主那里来的宁静的心境; ”不能用作 “一只方舟” 解; 因为, «圣经» 中谈及的那只方舟, 非但不能给别人以和平和宁静, 而且也不能保护以色列人不遭受失败, 也不能保护它自己, 因为被敌人带走了。即使在各次战役中带着方舟走的扫罗 (Saul), 也屡受惨败, 连敌人也觉得他可怜, 最后遭遇到不光采的结局。这样的一只方舟从未能使古以色列人有什么宁静。安拉赐给他们的是充满了勇气和毅力的心, 因此, 在所述及的宁静的心境降给他们之后, 他们成功地抵御了敌人的攻击, 并使他们遭到沉重的失败。
安拉给以色列人的另一恩赐, 在传下来的 “精神遗物”一词中谈及。安拉使他们心里充满高贵品质, 这是他们的祖先穆撒 (摩西) 和哈融 (哈伦) 子孙的特点。穆撒和哈融的子孙传下来的, 不是物质的东西, 而是他们伟大的祖先作为遗产传给他们的良好道德品质。
تَابُوْت کے عام معنے تو صندوق کے اور کشتی کے ہوتے ہیں (اقرب) لیکن استعارۃ ً اسے دل کے معنٰی میں بھی استعمال کیا جاتا ہے۔ مفردات راغب میں ہے قِیْلَ عِبَارَۃٌ عَنِ الْقَلْبِ وَالسَّکِیْنَۃِ وَ عَمَّا فِیْہِ مِنَ الْعِلْمِ یعنی کبھی لفظ تابوت کو استعارۃ ًدل کے معنے میں بھی استعمال کیا جاتا ہے۔ الفاظ قرآنیہ صاف دلالت کر رہے ہیں کہ اس جگہ تابوت سے مراد دل ہے۔ کیونکہ فرماتا ہے۔ اس تابوت میں تمہارے رب کی طرف سے سکینت ہے۔ اب یہ ظاہر ہے کہ سکینت دل میں ہوتی ہے نہ کہ صندوقوں میں۔ اسی طرح اس تابوت کے متعلق فرماتا ہے تَحْمِلُہُ الْمَلٰٓئِکَۃُ فرشتے اسے اٹھائے ہ
Tabut means, (1) a chest or box; (2) chest or breast or bosom or the ribs with what they contain, as the heart, etc. (Lane); (3) the heart which is the storehouse of knowledge, wisdom and peace (Mufradat). Commentators have differed about the significance of the word Tabut and the Bible mentions it as an ark or chest, and the description given in the Qur’an definitely shows that the word has been used here in the sense of "heart" or "bosom." The description of the Tabut in the verse "wherein there will be tranquillity from your Lord" cannot apply to an ark; for, far from granting peace and tranquillity to others, the ark spoken of by the Bible could neither protect the Israelites against defeat nor could it protect itself, as it was carried away by the enemy. Even Saul who took with him the ark during his campaigns suffered crushing defeats, so much so that even the enemy pitied him and he met with an ignominious end. Such an ark could not be a source of tranquillity to the Israelite
Another favour which God conferred on the Israelites is referred to in the word "legacy." God imbued their hearts with the noble qualities, which characterised their ancestors, the descendants of Moses and Aaron. The legacy left by the descendants of Moses and Aaron did not consist in any material things but meant the good moral qualities with which they were endowed as the heritage of their great ancestors.
Important Words:
التابوت (heart) is derived from تاب i.e. he returned; he returned to God; he repented; he left off the way of sin and began to tread the path of rectitude. التابوت means: (1) a chest or box, as things are repeatedly taken out of, and returned to, it; (2) a coffin or a bier; (3) chest or breast or bosom or the ribs with what they contain, as the heart, etc. (Lane); (4) the heart which is the storehouse of knowledge, wisdom and peace (Mufradat).
سکینة (tranquillity) is derived from سکن i.e. it became calm and tranquil. سکینة means, peace, tranquillity, calmness, freedom from agitation and disturbance (Aqrab & Lane).
بقیة (legacy) is derived from بقی i.e. he or it remained behind; or he or it continued or lasted for long or forever. بقیة means, that which remains behind, i.e. legacy; remainder; remains; remnant; residue; relic; the best portion of a thing, as it is always the best part of a thing that survives. فلان بقیة القوم means, such a one is the best and the most excellent of the party (Lane).
Commentary:
Though commentators have differed about the significance of the word تابوت and the Bible mentions it as an "ark" or chest, the description of the Quran definitely shows that the word has been used here in the sense of "heart" or "bosom.'' The words of the Quran are: wherein there will be tranquillity from your Lord. Now this description cannot apply to an ark or a chest; for, far from granting peace and tranquillity to others, the ark spoken of by the Bible could neither protect the Israelites against defeat nor could it protect itself, and was carried away by the enemy. Even Saul who took with him the ark during his campaigns, suffered crushing defeats, so much so that even the enemy pitied him and he met with an ignominious end. Such an ark could not be a source of tranquillity to the Israelites. What God gave them was a heart full of tranquillity which was aided by angels who buoyed up the Israelites and filled their hearts with courage and perseverance so that, after the coming of the said tranquillity, they successfully resisted the attacks of the enemy and inflicted heavy defeats on them.
Another favour which God conferred on the Israelites has been referred to in the word بقیة or legacy. God imbued their hearts with the noble qualities which characterized their ancestors, the people or the descendants of Moses and Aaron. The legacy left by the descendants of Moses and Aaron did not consist of any material things but referred to the good qualities which they were given as the heritage of their great ancestors. This heritage was similar to the one to which reference has been made in the words, that (he) may be heir to me and to the House of Jacob (19: 7). Evidently, it is not a material heritage but a spiritual and moral heritage that is mentioned in this verse. Similarly, the followers of Gideon were imbued with a spiritual and moral بقیة i.e. such noble attributes of Moses and Aaron and their descendants as God had endowed them with. It was a sign that it was God Who had set up Gideon as king over the tribes of Israel so that he might protect them against the ravages of their enemy and breathe into them a martial spirit, a work which saw its consummation in the days of David.
192
تَابُوْت (Tabut) 意指: (1) 箱子或盒子; (2) 胸腔、胸部、腹部或肋骨以及他们内部包含的。例如, 心脏等等的东西 (Lane); (3) 心即知识、智慧和宁静的储藏室 (مُفْرَدَات, Mufradat)。注释者们对 تَابُوْت (Tabut) 这个字的意义有不同看法。«圣经»中把它作 “方舟” 或 “约柜” 解, 但是 «古兰经» 中的描述肯定地表明, 此间这字的意义是 “心” 或 “腹”。这节经文描写 تَابُوْت 这个字说, “从养主那里来的宁静的心境; ”不能用作 “一只方舟” 解; 因为, «圣经» 中谈及的那只方舟, 非但不能给别人以和平和宁静, 而且也不能保护以色列人不遭受失败, 也不能保护它自己, 因为被敌人带走了。即使在各次战役中带着方舟走的扫罗 (Saul), 也屡受惨败, 连敌人也觉得他可怜, 最后遭遇到不光采的结局。这样的一只方舟从未能使古以色列人有什么宁静。安拉赐给他们的是充满了勇气和毅力的心, 因此, 在所述及的宁静的心境降给他们之后, 他们成功地抵御了敌人的攻击, 并使他们遭到沉重的失败。
193
安拉给以色列人的另一恩赐, 在传下来的 “精神遗物”一词中谈及。安拉使他们心里充满高贵品质, 这是他们的祖先穆撒 (摩西) 和哈融 (哈伦) 子孙的特点。穆撒和哈融的子孙传下来的, 不是物质的东西, 而是他们伟大的祖先作为遗产传给他们的良好道德品质。
1
تَابُوْت کے عام معنے تو صندوق کے اور کشتی کے ہوتے ہیں (اقرب) لیکن استعارۃ ً اسے دل کے معنٰی میں بھی استعمال کیا جاتا ہے۔ مفردات راغب میں ہے قِیْلَ عِبَارَۃٌ عَنِ الْقَلْبِ وَالسَّکِیْنَۃِ وَ عَمَّا فِیْہِ مِنَ الْعِلْمِ یعنی کبھی لفظ تابوت کو استعارۃ ًدل کے معنے میں بھی استعمال کیا جاتا ہے۔ الفاظ قرآنیہ صاف دلالت کر رہے ہیں کہ اس جگہ تابوت سے مراد دل ہے۔ کیونکہ فرماتا ہے۔ اس تابوت میں تمہارے رب کی طرف سے سکینت ہے۔ اب یہ ظاہر ہے کہ سکینت دل میں ہوتی ہے نہ کہ صندوقوں میں۔ اسی طرح اس تابوت کے متعلق فرماتا ہے تَحْمِلُہُ الْمَلٰٓئِکَۃُ فرشتے اسے اٹھائے ہ
255
Important Words:
التابوت (heart) is derived from تاب i.e. he returned; he returned to God; he repented; he left off the way of sin and began to tread the path of rectitude. التابوت means: (1) a chest or box, as things are repeatedly taken out of, and returned to, it; (2) a coffin or a bier; (3) chest or breast or bosom or the ribs with what they contain, as the heart, etc. (Lane); (4) the heart which is the storehouse of knowledge, wisdom and peace (Mufradat).
سکینة (tranquillity) is derived from سکن i.e. it became calm and tranquil. سکینة means, peace, tranquillity, calmness, freedom from agitation and disturbance (Aqrab & Lane).
بقیة (legacy) is derived from بقی i.e. he or it remained behind; or he or it continued or lasted for long or forever. بقیة means, that which remains behind, i.e. legacy; remainder; remains; remnant; residue; relic; the best portion of a thing, as it is always the best part of a thing that survives. فلان بقیة القوم means, such a one is the best and the most excellent of the party (Lane).
Commentary:
Though commentators have differed about the significance of the word تابوت and the Bible mentions it as an "ark" or chest, the description of the Quran definitely shows that the word has been used here in the sense of "heart" or "bosom.'' The words of the Quran are: wherein there will be tranquillity from your Lord. Now this description cannot apply to an ark or a chest; for, far from granting peace and tranquillity to others, the ark spoken of by the Bible could neither protect the Israelites against defeat nor could it protect itself, and was carried away by the enemy. Even Saul who took with him the ark during his campaigns, suffered crushing defeats, so much so that even the enemy pitied him and he met with an ignominious end. Such an ark could not be a source of tranquillity to the Israelites. What God gave them was a heart full of tranquillity which was aided by angels who buoyed up the Israelites and filled their hearts with courage and perseverance so that, after the coming of the said tranquillity, they successfully resisted the attacks of the enemy and inflicted heavy defeats on them.
Another favour which God conferred on the Israelites has been referred to in the word بقیة or legacy. God imbued their hearts with the noble qualities which characterized their ancestors, the people or the descendants of Moses and Aaron. The legacy left by the descendants of Moses and Aaron did not consist of any material things but referred to the good qualities which they were given as the heritage of their great ancestors. This heritage was similar to the one to which reference has been made in the words, that (he) may be heir to me and to the House of Jacob (19: 7). Evidently, it is not a material heritage but a spiritual and moral heritage that is mentioned in this verse. Similarly, the followers of Gideon were imbued with a spiritual and moral بقیة i.e. such noble attributes of Moses and Aaron and their descendants as God had endowed them with. It was a sign that it was God Who had set up Gideon as king over the tribes of Israel so that he might protect them against the ravages of their enemy and breathe into them a martial spirit, a work which saw its consummation in the days of David.
308
Tabut means, (1) a chest or box; (2) chest or breast or bosom or the ribs with what they contain, as the heart, etc. (Lane); (3) the heart which is the storehouse of knowledge, wisdom and peace (Mufradat). Commentators have differed about the significance of the word Tabut and the Bible mentions it as an ark or chest, and the description given in the Qur’an definitely shows that the word has been used here in the sense of "heart" or "bosom." The description of the Tabut in the verse "wherein there will be tranquillity from your Lord" cannot apply to an ark; for, far from granting peace and tranquillity to others, the ark spoken of by the Bible could neither protect the Israelites against defeat nor could it protect itself, as it was carried away by the enemy. Even Saul who took with him the ark during his campaigns suffered crushing defeats, so much so that even the enemy pitied him and he met with an ignominious end. Such an ark could not be a source of tranquillity to the Israelite
309
Another favour which God conferred on the Israelites is referred to in the word "legacy." God imbued their hearts with the noble qualities, which characterised their ancestors, the descendants of Moses and Aaron. The legacy left by the descendants of Moses and Aaron did not consist in any material things but meant the good moral qualities with which they were endowed as the heritage of their great ancestors.
۞ اِنَّ اللّٰہَ اصۡطَفٰۤی اٰدَمَ وَنُوۡحًا وَّاٰلَ اِبۡرٰہِیۡمَ وَاٰلَ عِمۡرٰنَ عَلَی الۡعٰلَمِیۡنَ
سب جہانوں سے یہ مرادنہیں کہ اگلے پچھلے سب لوگوں پر۔ بلکہ وہ لوگ مراد ہیں جو ان کے زمانہ کے تھے اور ان سے تعلق رکھتے تھے ورنہ آدم ؑ کو سب جہانوں پر فضیلت ہو تو نوح ؑ کو نہیں رہتی اور اگر نوح کو فضیلت ہو تو ابراہیمؑ کو نہیں رہتی اور اگر ابراہیمؑ کو ہو تو آل عمران کو نہیں رہتی۔
‘Imran may possibly refer to two persons: (1) Amram of the Bible, who was a son of Kohath and a grandson of Levi. He was the father of Moses, Aaron and Miriam, Moses being the youngest of the three (Jew. Enc. under Amram; Exod. 6:18-20); (2) ‘Imran, the father of Mary, mother of Jesus. This ‘Imran was the son of Yoshhim or Yoshim (Jarir & Kathir). The Qur’an has chosen this name with a twofold purpose: (1) To include, besides Moses, a reference to Aaron, the elder brother of Moses, and (2) to use it as a sort of preamble for introducing the story of Mary, the mother of Jesus, and, through it, that of Jesus himself. The repetition of the name ‘Imran in 3:36 also points to the same conclusion. It is significant that whereas the verse mentions the names of Adam and Noah singly and individually, it refers to Abraham and ‘Imran as heads of families. This has been done to point out that the latter names include references to certain individuals from among their progeny. Thus the expression "famil
Important Words:
عمران (‘Imran) may possibly refer to two persons: (1) Amram of the Bible, who was a son of Kohath and a grandson of Levi. He was the father of Moses, Aaron and Miriam, Moses being the youngest of the three (Jew. Enc. under Amram; also Exod. 6:18-20). (2) ‘Imran, the father of Mary, mother of Jesus. This ‘Imran was the son of Yoshhim or Yoshim (Jarir & Kathir).
Commentary:
From this verse onward the Quranic narration narrows down specifically to the Christian people, the present verse beautifully beginning with the mention of Adam and ending with that of "the Family of ‘Imran". ‘Imran, as stated above, was (1) the name of the father of Moses and (2) of the father of Mary. The Quran has chosen this name with a twofold purpose: (1) to include, besides Moses, a reference to Aaron, the elder brother of Moses, and (2) to use it as a sort of preamble for introducing the story of Mary, the mother of Jesus, and, through it, that of Jesus himself. The repetition of the name "‘Imran" in the verse following the succeeding one also points to the same conclusion.
It is significant that whereas the verse mentions the names of Adam and Noah singly and individually, it refers to Abraham and ‘Imran as heads of families. This has been done in order to point out that the latter names include references to certain individuals from among their progeny. Thus the expression "family of Abraham" not only refers to Abraham personally but also to his sons and grandsons, Ishmael, Isaac, Jacob and Joseph. It may also include a reference to the Holy Prophet of Islam who was likewise descended from Abraham. Similarly, the words "Family of ‘Imran" refer to Aaron, Moses and Jesus. ‘Imran himself is not included, as he was not a Prophet. See also 3:36.
The verse also helps to clarify the meaning of such Quranic expressions as "Allah chose or exalted this or that person or this or that people above all peoples", for, here Adam and Noah and the family of Abraham and the family of ‘Imran have all been spoken of as being chosen above all peoples. As all these cannot possibly be above all others, for that would be a contradiction in terms, the only inference is that each one of the above-mentioned individuals and families was exalted above the men or the peoples of his or their age only and not above the peoples of all ages.
The verse also serves to point out that just as Adam, Noah, Abraham and the children of ‘Imran were successful in spite of the opposition of the people, so will God make the Prophet of Islam successful in spite of the hostility of the enemies of Islam and will prove that he and his Companions were His chosen people.
2
سب جہانوں سے یہ مرادنہیں کہ اگلے پچھلے سب لوگوں پر۔ بلکہ وہ لوگ مراد ہیں جو ان کے زمانہ کے تھے اور ان سے تعلق رکھتے تھے ورنہ آدم ؑ کو سب جہانوں پر فضیلت ہو تو نوح ؑ کو نہیں رہتی اور اگر نوح کو فضیلت ہو تو ابراہیمؑ کو نہیں رہتی اور اگر ابراہیمؑ کو ہو تو آل عمران کو نہیں رہتی۔
324
Important Words:
عمران (‘Imran) may possibly refer to two persons: (1) Amram of the Bible, who was a son of Kohath and a grandson of Levi. He was the father of Moses, Aaron and Miriam, Moses being the youngest of the three (Jew. Enc. under Amram; also Exod. 6:18-20). (2) ‘Imran, the father of Mary, mother of Jesus. This ‘Imran was the son of Yoshhim or Yoshim (Jarir & Kathir).
Commentary:
From this verse onward the Quranic narration narrows down specifically to the Christian people, the present verse beautifully beginning with the mention of Adam and ending with that of "the Family of ‘Imran". ‘Imran, as stated above, was (1) the name of the father of Moses and (2) of the father of Mary. The Quran has chosen this name with a twofold purpose: (1) to include, besides Moses, a reference to Aaron, the elder brother of Moses, and (2) to use it as a sort of preamble for introducing the story of Mary, the mother of Jesus, and, through it, that of Jesus himself. The repetition of the name "‘Imran" in the verse following the succeeding one also points to the same conclusion.
It is significant that whereas the verse mentions the names of Adam and Noah singly and individually, it refers to Abraham and ‘Imran as heads of families. This has been done in order to point out that the latter names include references to certain individuals from among their progeny. Thus the expression "family of Abraham" not only refers to Abraham personally but also to his sons and grandsons, Ishmael, Isaac, Jacob and Joseph. It may also include a reference to the Holy Prophet of Islam who was likewise descended from Abraham. Similarly, the words "Family of ‘Imran" refer to Aaron, Moses and Jesus. ‘Imran himself is not included, as he was not a Prophet. See also 3:36.
The verse also helps to clarify the meaning of such Quranic expressions as "Allah chose or exalted this or that person or this or that people above all peoples", for, here Adam and Noah and the family of Abraham and the family of ‘Imran have all been spoken of as being chosen above all peoples. As all these cannot possibly be above all others, for that would be a contradiction in terms, the only inference is that each one of the above-mentioned individuals and families was exalted above the men or the peoples of his or their age only and not above the peoples of all ages.
The verse also serves to point out that just as Adam, Noah, Abraham and the children of ‘Imran were successful in spite of the opposition of the people, so will God make the Prophet of Islam successful in spite of the hostility of the enemies of Islam and will prove that he and his Companions were His chosen people.
399
‘Imran may possibly refer to two persons: (1) Amram of the Bible, who was a son of Kohath and a grandson of Levi. He was the father of Moses, Aaron and Miriam, Moses being the youngest of the three (Jew. Enc. under Amram; Exod. 6:18-20); (2) ‘Imran, the father of Mary, mother of Jesus. This ‘Imran was the son of Yoshhim or Yoshim (Jarir & Kathir). The Qur’an has chosen this name with a twofold purpose: (1) To include, besides Moses, a reference to Aaron, the elder brother of Moses, and (2) to use it as a sort of preamble for introducing the story of Mary, the mother of Jesus, and, through it, that of Jesus himself. The repetition of the name ‘Imran in 3:36 also points to the same conclusion. It is significant that whereas the verse mentions the names of Adam and Noah singly and individually, it refers to Abraham and ‘Imran as heads of families. This has been done to point out that the latter names include references to certain individuals from among their progeny. Thus the expression "famil
اِذۡ تَقُوۡلُ لِلۡمُؤۡمِنِیۡنَ اَلَنۡ یَّکۡفِیَکُمۡ اَنۡ یُّمِدَّکُمۡ رَبُّکُمۡ بِثَلٰثَۃِ اٰلٰفٍ مِّنَ الۡمَلٰٓئِکَۃِ مُنۡزَلِیۡنَ
8:10.
8:10.
As mistakenly understood these words do not refer to the Battle of Badr which has been mentioned in the preceding verse only incidentally in order to cite an illustration of how God helped the steadfast Muslims in time of danger. The number of angels sent at the Battle of Badr was, according to 8:10, one thousand as the number of the enemy was then one thousand. In the Battle of Uhud the number of the enemy was 3,000, so the Muslims were also promised the help of 3,000 angels. The fulfilment of the present promise is referred to in 3:153.
8:10.
Commentary:
The verse means that if the Meccans made another attack upon Muslims sometime after Uhud, God would help the latter by sending down a force of three thousand angels. It is a mistake to think that these words refer to the Battle of Badr which has been mentioned in the preceding verse only incidentally in order to cite an illustration of how God helped steadfast Muslims in times of danger. Moreover, the number of angels sent at the Battle of Badr was, according to 8:10, one thousand and not three thousand, as here stated. The fulfilment of the present promise is referred to in 3:152 below.
c
8:10.
c
8:10.
409
Commentary:
The verse means that if the Meccans made another attack upon Muslims sometime after Uhud, God would help the latter by sending down a force of three thousand angels. It is a mistake to think that these words refer to the Battle of Badr which has been mentioned in the preceding verse only incidentally in order to cite an illustration of how God helped steadfast Muslims in times of danger. Moreover, the number of angels sent at the Battle of Badr was, according to 8:10, one thousand and not three thousand, as here stated. The fulfilment of the present promise is referred to in 3:152 below.
c
8:10.
470
As mistakenly understood these words do not refer to the Battle of Badr which has been mentioned in the preceding verse only incidentally in order to cite an illustration of how God helped the steadfast Muslims in time of danger. The number of angels sent at the Battle of Badr was, according to 8:10, one thousand as the number of the enemy was then one thousand. In the Battle of Uhud the number of the enemy was 3,000, so the Muslims were also promised the help of 3,000 angels. The fulfilment of the present promise is referred to in 3:153.
بَلٰۤی ۚ اِنۡ تَصۡبِرُوۡا وَتَتَّقُوۡا وَیَاۡتُوۡکُمۡ مِّنۡ فَوۡرِہِمۡ ہٰذَا یُمۡدِدۡکُمۡ رَبُّکُمۡ بِخَمۡسَۃِ اٰلٰفٍ مِّنَ الۡمَلٰٓئِکَۃِ مُسَوِّمِیۡنَ
这句话的意思是: 如果不信者又立即来攻击而不给予穆斯林有任何时间恢复, 养主将以五千个天使援助他们。天使数目的不同--------前节经文提到的数目为三干--------是由于穆斯林以后大为削弱的状况。当时他们疲惫不堪, 伤亡惨重, 因而极需援助。古来西人朝麦加走了一段距离以后, 决定重新攻击穆斯林。穆圣知道这事后, 在战斗发生的第二天就发出紧急进军令, 并且指令只有那些参加过吴候德 (اُحُدْ, Uhud) 战役的追随者可以跟他去。他们一直到了遥远的哈姆拉艾尔•阿萨德 (حَمْراءُالْاَسَدْ, Hamra’ul-Asad), 离麦地那约八英里远的一个地方。然而, 麦加人吓倒了, 没有料到穆圣和他的追随者会如此勇敢而神速地出现, 所以决定仓促退回麦加。这是由于天使在他们心中引起了恐惧。否则, 就没有理由说明为什么逃离穆斯林, 而仅在一天之前他们使穆斯林蒙受极大的损失, 使他们人数大为减少外, 更由於一天的战役而疲惫不堪及严重受伤。
سَوَّمَ عَلَیْھِمْ: اَغَارَ عَلَیْھِمْ یعنی سَوَّمَ کے معنے حملہ کرنے کے ہوتے ہیں (اقرب) پس مُسَوِّمِیْنَ کے معنے ہوں گے سخت حملہ کرنے والے۔
The word bala also denotes a connection between the verses and supplies the answer to the question in 3:125, viz. Will it not suffice you? Thus the meaning would be: "Yes, it will suffice us, and so will suffice a force of 5,000 angels if the enemy were to return to the attack at this very moment."
The words signify that if the disbelievers returned to the attack at once, without giving the Muslims any time to recoup themselves, God would help them with 5,000 angels. The difference in the number of angels—in the preceding verse the number mentioned being 3,000—was due to the later greatly weakened condition of the Muslims. They were at that time exhausted and badly mauled and, therefore, needed greater help. After having gone to some distance towards Mecca the Quraish decided to return and attack the Muslims again. When the Holy Prophet came to know of this, on the day following the battle, he gave immediate orders to march and directed that only those of his followers who had taken part in the Battle of Uhud should go with him. The Muslims went as far as Hamra’ul-Asad, a place about eight miles from Medina. The Meccans were, however, so overawed by this unexpectedly bold and prompt appearance of the Holy Prophet and his followers that they decided to retreat hastily to Mecca. This was due to t
Musawwimin is derived from Sawwama. They say Sawwama ‘Alaihim, i.e. he suddenly and vehemently attacked them and wrought havoc among them (Aqrab).
Important Words:
فور (immediately) is derived from فار. They say فار الماء i.e. the water gushed forth from the earth. فارت القدر means, the contents of the cooking pot vehemently boiled and rose high in it. فورة means, the intensity of heat or anger or the like. فورة النھار means, the first part of the day. فور signifies the state or condition that comes without delay. The Arabs say رجع من فوره he returned or turned back immediately without tarrying (Arab).
مسومین (attacking vehemently) is derived from سوم. They say سوم الفرس i.e. he branded the horse with a brand. سوم الخیل means, he let loose the horses for grazing. سوم علیھمmeans, he suddenly and vehemently attacked them and wrought havoc among them (Aqrab). In the verse under comment the word is used in the last-mentioned sense.
Commentary:
The verse signifies that if the disbelievers returned to the attack at once, without giving the Muslims any opportunity to recoup themselves, God would help the latter with five thousand angels. The difference in the number of angels,—in the preceding verse the number mentioned being 3,000—was due to the difference in the condition of the Muslims. They were at that time exhausted and wounded and, therefore, needed greater help than they would have needed, if the enemy attack had been delayed.
The enemy did indeed think of returning, but God prevented them from doing so. Briefly stated, the facts are that when the Quraish were retracing their steps towards Mecca, members of the Arab tribes living in the vicinity of Medina asked them about the results of the battle, and when they declared that they were victorious, these men put them to shame by saying, "If you have been really victorious, where are the spoils? What have you brought from the battlefield?" Touched to the quick by this taunt, the Quraish decided to retrieve their shame by attacking the Muslims once more. When the Holy Prophet came to know of this, on the day following the battle, he gave immediate orders to march and directed that only those of his followers who had taken part in the Battle of Uhud should join him. The Muslims went as far as Hamra’ul-Asad, a place about eight miles from Medina. The Meccans were, however, so overawed by this unexpectedly bold and prompt appearance of the Holy Prophet and his followers that they decided to retreat hastily to Mecca. This was due to the fear which the angels had inspired in their hearts. Otherwise there was no reason for them to flee from an enemy upon whom they had inflicted so heavy a loss only a day before and who, besides being very much reduced in number, were utterly exhausted and were suffering from grievous wounds as a result of the previous day’s fighting.
A recent commentator, having translated the words, من فورھم ھذا as "in headlong manner", has applied them to the Battle of Ahzab. This is not right. The fact is that verses 125 and 126, as already explained, are both connected with the Battle of Uhud and relate to the time immediately following it. The word بلی (yea) occurring in the beginning of the verse also denotes a connection between the verses and supplies the answer to the question in 3:125, viz: will it not suffice you? Thus the word بلی would here mean "yes, it will suffice, and so will suffice a force of 5,000 angels if the enemy were to return to the attack at this very moment."
276
这句话的意思是: 如果不信者又立即来攻击而不给予穆斯林有任何时间恢复, 养主将以五千个天使援助他们。天使数目的不同--------前节经文提到的数目为三干--------是由于穆斯林以后大为削弱的状况。当时他们疲惫不堪, 伤亡惨重, 因而极需援助。古来西人朝麦加走了一段距离以后, 决定重新攻击穆斯林。穆圣知道这事后, 在战斗发生的第二天就发出紧急进军令, 并且指令只有那些参加过吴候德 (اُحُدْ, Uhud) 战役的追随者可以跟他去。他们一直到了遥远的哈姆拉艾尔•阿萨德 (حَمْراءُالْاَسَدْ, Hamra’ul-Asad), 离麦地那约八英里远的一个地方。然而, 麦加人吓倒了, 没有料到穆圣和他的追随者会如此勇敢而神速地出现, 所以决定仓促退回麦加。这是由于天使在他们心中引起了恐惧。否则, 就没有理由说明为什么逃离穆斯林, 而仅在一天之前他们使穆斯林蒙受极大的损失, 使他们人数大为减少外, 更由於一天的战役而疲惫不堪及严重受伤。
4
سَوَّمَ عَلَیْھِمْ: اَغَارَ عَلَیْھِمْ یعنی سَوَّمَ کے معنے حملہ کرنے کے ہوتے ہیں (اقرب) پس مُسَوِّمِیْنَ کے معنے ہوں گے سخت حملہ کرنے والے۔
410
Important Words:
فور (immediately) is derived from فار. They say فار الماء i.e. the water gushed forth from the earth. فارت القدر means, the contents of the cooking pot vehemently boiled and rose high in it. فورة means, the intensity of heat or anger or the like. فورة النھار means, the first part of the day. فور signifies the state or condition that comes without delay. The Arabs say رجع من فوره he returned or turned back immediately without tarrying (Arab).
مسومین (attacking vehemently) is derived from سوم. They say سوم الفرس i.e. he branded the horse with a brand. سوم الخیل means, he let loose the horses for grazing. سوم علیھمmeans, he suddenly and vehemently attacked them and wrought havoc among them (Aqrab). In the verse under comment the word is used in the last-mentioned sense.
Commentary:
The verse signifies that if the disbelievers returned to the attack at once, without giving the Muslims any opportunity to recoup themselves, God would help the latter with five thousand angels. The difference in the number of angels,—in the preceding verse the number mentioned being 3,000—was due to the difference in the condition of the Muslims. They were at that time exhausted and wounded and, therefore, needed greater help than they would have needed, if the enemy attack had been delayed.
The enemy did indeed think of returning, but God prevented them from doing so. Briefly stated, the facts are that when the Quraish were retracing their steps towards Mecca, members of the Arab tribes living in the vicinity of Medina asked them about the results of the battle, and when they declared that they were victorious, these men put them to shame by saying, "If you have been really victorious, where are the spoils? What have you brought from the battlefield?" Touched to the quick by this taunt, the Quraish decided to retrieve their shame by attacking the Muslims once more. When the Holy Prophet came to know of this, on the day following the battle, he gave immediate orders to march and directed that only those of his followers who had taken part in the Battle of Uhud should join him. The Muslims went as far as Hamra’ul-Asad, a place about eight miles from Medina. The Meccans were, however, so overawed by this unexpectedly bold and prompt appearance of the Holy Prophet and his followers that they decided to retreat hastily to Mecca. This was due to the fear which the angels had inspired in their hearts. Otherwise there was no reason for them to flee from an enemy upon whom they had inflicted so heavy a loss only a day before and who, besides being very much reduced in number, were utterly exhausted and were suffering from grievous wounds as a result of the previous day’s fighting.
A recent commentator, having translated the words, من فورھم ھذا as "in headlong manner", has applied them to the Battle of Ahzab. This is not right. The fact is that verses 125 and 126, as already explained, are both connected with the Battle of Uhud and relate to the time immediately following it. The word بلی (yea) occurring in the beginning of the verse also denotes a connection between the verses and supplies the answer to the question in 3:125, viz: will it not suffice you? Thus the word بلی would here mean "yes, it will suffice, and so will suffice a force of 5,000 angels if the enemy were to return to the attack at this very moment."
471
The word bala also denotes a connection between the verses and supplies the answer to the question in 3:125, viz. Will it not suffice you? Thus the meaning would be: "Yes, it will suffice us, and so will suffice a force of 5,000 angels if the enemy were to return to the attack at this very moment."
472
The words signify that if the disbelievers returned to the attack at once, without giving the Muslims any time to recoup themselves, God would help them with 5,000 angels. The difference in the number of angels—in the preceding verse the number mentioned being 3,000—was due to the later greatly weakened condition of the Muslims. They were at that time exhausted and badly mauled and, therefore, needed greater help. After having gone to some distance towards Mecca the Quraish decided to return and attack the Muslims again. When the Holy Prophet came to know of this, on the day following the battle, he gave immediate orders to march and directed that only those of his followers who had taken part in the Battle of Uhud should go with him. The Muslims went as far as Hamra’ul-Asad, a place about eight miles from Medina. The Meccans were, however, so overawed by this unexpectedly bold and prompt appearance of the Holy Prophet and his followers that they decided to retreat hastily to Mecca. This was due to t
473
Musawwimin is derived from Sawwama. They say Sawwama ‘Alaihim, i.e. he suddenly and vehemently attacked them and wrought havoc among them (Aqrab).
اَمۡ یَحۡسُدُوۡنَ النَّاسَ عَلٰی مَاۤ اٰتٰٮہُمُ اللّٰہُ مِنۡ فَضۡلِہٖ ۖ فَقَدۡ اٰتَیۡنَاۤ اٰلَ اِبۡرٰہِیۡمَ الۡکِتٰبَ وَالۡحِکۡمَۃَ وَاٰتَیۡنٰہُمۡ مُّلۡکًا عَظِیۡمًا
یعنی یہود کو اس وقت کیوں غصہ نہ آیا؟
Commentary:
Jews, who are the children of Abraham, were given the Book and Wisdom and a great kingdom. Now if God has bestowed the same boons upon another people who are similarly descended from Abraham, as the Arabs are, the Jews should have no cause to begrudge them.
At the time when this verse was revealed, Muslims had received only a part of the "great kingdom" and the rest was yet to follow, but the Quran speaks of the giving of a great kingdom as an accomplished fact, because the promises of God are as good as fulfilled.
1
یعنی یہود کو اس وقت کیوں غصہ نہ آیا؟
529
Commentary:
Jews, who are the children of Abraham, were given the Book and Wisdom and a great kingdom. Now if God has bestowed the same boons upon another people who are similarly descended from Abraham, as the Arabs are, the Jews should have no cause to begrudge them.
At the time when this verse was revealed, Muslims had received only a part of the "great kingdom" and the rest was yet to follow, but the Quran speaks of the giving of a great kingdom as an accomplished fact, because the promises of God are as good as fulfilled.
قُلۡ اَیُّ شَیۡءٍ اَکۡبَرُ شَہٰدَۃً ۖ قُلِ اللّٰہُ ۖ شَہِیۡدٌۢ بَیۡنِیۡ وَبَیۡنَکُمۡ ۚ وَاُوۡحِیَ اِلَیَّ ہٰذَا الۡقُرۡاٰنُ لِاُنۡذِرَکُمۡ بِہٖ وَمَنۡۢ بَلَغَ ۚ اَئِنَّکُمۡ لَتَشۡہَدُوۡنَ اَنَّ مَعَ اللّٰہِ اٰلِہَۃً اُخۡرٰی ۚ قُل لَّاۤ اَشۡہَدُ ۚ قُلۡ اِنَّمَا ہُوَ اِلٰہٌ وّٰحِدٌ وَّاِنَّنِیۡ بَرِیۡٓءٌ مِّمَّا تُشۡرِکُوۡنَ
4:167; 13:44; 29:53.
安拉以三种不同方式作证--------以 «古兰经» 的启示作证。这是第一种作证方式。第二种和第三种作证方式将在以下的经文中谈及。
4:167; 13:44; 29:53.
God bears witness in three different ways,—by the revelation of the Qur’an. This is the first witness. The second and the third witnesses are mentioned in the following verses.
4:167; 13:44; 29:53.
Commentary:
God Himself answers the question which He has put in the beginning of the verse; for the disbelievers did not know how to answer. They could not think that God also could bear witness. The answer has been given by God in order to instruct and teach believers.
Now the question is, how does God bear witness? This verse and the next two mention three ways by which God bears witness to the truth of the Holy Prophet. The first is by means of the Quran. This Quran has been revealed to me, the verse calls upon the Holy Prophet to say, so that with it I may warn you and whomsoever it reaches. These words signify that whosoever opposes the Quran and obstructs it will be visited by Divine punishment. This punishment will constitute God’s testimony to the truth of the Holy Prophet. The second and the third ways by which God bears witness are mentioned in the verses that follow.
g
4:167; 13:44; 29:53.
419
安拉以三种不同方式作证--------以 «古兰经» 的启示作证。这是第一种作证方式。第二种和第三种作证方式将在以下的经文中谈及。
a
4:167; 13:44; 29:53.
767
Commentary:
God Himself answers the question which He has put in the beginning of the verse; for the disbelievers did not know how to answer. They could not think that God also could bear witness. The answer has been given by God in order to instruct and teach believers.
Now the question is, how does God bear witness? This verse and the next two mention three ways by which God bears witness to the truth of the Holy Prophet. The first is by means of the Quran. This Quran has been revealed to me, the verse calls upon the Holy Prophet to say, so that with it I may warn you and whomsoever it reaches. These words signify that whosoever opposes the Quran and obstructs it will be visited by Divine punishment. This punishment will constitute God’s testimony to the truth of the Holy Prophet. The second and the third ways by which God bears witness are mentioned in the verses that follow.
d
4:167; 13:44; 29:53.
833
God bears witness in three different ways,—by the revelation of the Qur’an. This is the first witness. The second and the third witnesses are mentioned in the following verses.
۞ وَاِذۡ قَالَ اِبۡرٰہِیۡمُ لِاَبِیۡہِ اٰزَرَ اَتَتَّخِذُ اَصۡنَامًا اٰلِہَۃً ۖ اِنِّیۡۤ اَرٰٮکَ وَقَوۡمَکَ فِیۡ ضَلٰلٍ مُّبِیۡنٍ
19:43.
«旧约全书» 中, 伊布拉欣父亲的名字叫特拉 (Terah) (创始记11:26), 而«新约全书»中, 他叫他拉 (Tharah) «路加» 3:34)。«塔尔姆德» (Talmud) 同意 «路加» 的意见。Eusebius (尤西比斯,) 基督教会历史之父, 称呼伊布拉欣的父亲的名字为阿他尔 (Athar) (Sale)。这表明, 即使在犹太教人之间, 对伊布拉欣的父亲的名字意见也不统一。尤西比斯一定有强力的理由, 才和 «创始记» 和 «路加» 的意见不同。正确的形式看来是阿他尔 (Athar), 后来才改成他拉 (Tharah) 或特拉 (Terah)。阿他尔 (Athar) 与 «古兰经» 中的阿泽尔 (Azar) 那一名字非常相似, 只是在发音上稍微有些不同, 两种形式几乎全同。基督教作家, 因此, 对 «古兰经» 中称伊布拉欣的父亲为阿泽尔这一点没有争论的理由。再者, 伊布拉欣的父亲在 «塔尔姆德» (Talmud) 中也叫泽拉 (Zarah), (Sale) 而泽拉 (Zarah) 和阿泽尔 (Azar) 两字约略相同。这表明 «古兰经» 中的译名要可靠得多。此外, 阿泽尔被称为伊布拉欣的 اَبْ (Ab, 父亲) (26:87), اَبْ (Ab, 父亲) 这一单词可用於父亲、伯 (叔) 父和祖父, 等等。在2:133节经文中, 伊司马仪是雅尔孤布的伯父, 也被称作是他的 اَبْ (Ab, 父亲), 但不是他真正的父亲。伊布拉欣答应过阿泽尔, 他的 اَبْ (Ab, 父亲), 向安拉祈求宽恕他, 但当他开始知道阿泽尔是安拉的敌人时, 他放弃了为他祈祷的诺言; 实际上他是被禁止这样做的 (9:114)。可是, 在14:42节经文中, 伊布拉欣为他的 وَالِدْ (Walid) 祈祷, 而 Walid 这个单词只用於父亲。这样说明, 阿泽尔 (آذَرْ, Azar) 被称作伊布拉欣的 اَبْ (Ab, 父亲), 但不是他父亲。很可能是他的姨父、舅父、姑父或叔伯。 «圣经» 中有几段也支持这一推断。伊布拉欣娶了特拉的女儿莎拉 (سَارَه, Sarah)。(«创始记» 20:12) 这说明特拉 (Terah) 不是他的父亲, 因为他不可能娶他的亲姐妹。这看来是, 他的父亲死了, 他由叔伯、舅父、姨父或姑父阿泽尔即阿他尔抚养长大, 后者把女儿莎拉嫁给了他。由於阿泽尔把伊布拉欣养大, 像是他的父亲, 后者看来曾经被叫过他的儿子, 这样就造成了把阿泽尔即阿他尔当作伊布拉欣的真父亲的这种错误。在 «塔尔姆德» 中也可看到, 阿泽尔迫害伊布拉欣, 为了打坏偶像的犯法行为把他带到国王那里, 假如阿泽尔是伊布拉欣的父亲, 他就不会对亲儿子采取这样极端的步骤了。
19:43.
In the Old Testament the name of Abraham’s father is given as Terah (Gen.11: 26) and in the New Testament (Luke, 3: 34) it is Tharah. The Talmud agrees with Luke. Eusebius, the father of ecclesiastical history, gives Athar as the name of Abraham’s father (Sale). This shows that even among the Jews there existed no unanimity of opinion about the name of Abraham’s father. Eusebius must have strong reasons for differing from Genesis and Luke. The correct form appears to be Athar, which later became changed into Tharah or Terah. Athar closely resembles the name given in the Qur’an (Azar), only there is a slight difference of pronunciation, the two forms being almost identical. Christian writers, therefore, have no reason to quarrel with the Qur’an for calling Abraham’s father by the name Azar. Moreover, Abraham’s father is also called Zarah in the Talmud (Sale), and Zarah is approximately the same as Azar. This shows that the Quranic version is much more reliable. Besides, Azar has been called Ab
19:43.
Important Words:
اب (father) which is originally ابو gives the following meanings: a father; an ancestor; a paternal uncle. ابوالمرأة means, the woman’s husband. ابوالمثوی means, master or owner of the dwelling (Lane). See also 4:12.
آزر (Azar). For the discussion of the word and the relationship of Azar with Abraham see under Commentary below. The word is considered by some to be of non-Arabic origin, though in Arabic too it has a root. Thus آزر النبات means, the vegetation grew thick and strong. آزر فلانا means, he strengthened such and such a person. آزرہ means, he sympathized with and helped him (Aqrab). The name, which thus appears to be attributive, was given to Azar probably because he helped his people in establishing idol-worship. According to Mujahid, آزر was originally the name of an idol (Qadir).
Commentary:
With this verse the Quran turns to an account of Abraham, which is given here for two reasons: Firstly, because it is the idolatrous Quraish that are chiefly addressed in these verses and they revered Abraham as their progenitor and patriarch. Hence, by giving an account of Abraham, God wants to tell the Quraish that their great ancestor Abraham was also, like the Holy Prophet, opposed to idolatry, which shows that idol-worship is a later innovation. Secondly, by means of this account, God wants to impress upon idolaters the hollow and unsound foundation on which stands the belief and practice of idol-worship and the absurd ideas which give rise to idolatry.
In the present verse Abraham is represented as arguing with his اب (father) on the subject of idolatry. This اب (father) is here named Azar. Now we have to see in what relation this man stood to Abraham and what his true name was. Christian writers have criticized the Quran on the, ground that it calls Abraham’s father by the name Azar while his true name was Terah. It is true that in Gen. 11:26 Abraham’s father is named Terah. But it is equally true that in Luke 3: 34 Abraham is called the son of Thara and not Terah. The reader should note the change not only in the first consonant but also in the vowel that follows. The Talmud also gives the name of Abraham’s father as Thara. Eusebius, the great Church historian, who has been rightly styled the Father of Ecclesiastical History, gives, in spite of Gen. 11:26 and Luke: 3: 34, which could not be unknown to him, Athar as the name of Abraham’s father (Sale). This clearly shows that even among the Jews there existed no unanimity as to the name of Abraham’s father. The fact that Eusebius, followed neither Gen. 11:26, nor Luke 3: 34 shows that he had strong reasons to differ from these two well-known sources. The correct form thus appears to be Athar, which later became changed into Thara or Terah. Now the form adopted by Eusebius is almost, if not exactly, the same as given by the Quran. If there is any difference, it is only that of pronunciation; otherwise both forms, i.e. Azar and Athar, are identical. Christians have, therefore, no reason to quarrel with the Quran for calling Abraham’s father by the name Azar. It may also be noted that Abraham’s father is also called Zarah in the Talmud (Sale) and Zarah is approximately the same as Azar. All this goes to prove not only that the Quran is not wrong on calling the father of Abraham by the name Azar, but also that the Quranic version is much more reliable than that of the Bible.
The next question we have to consider is that of the relationship in which Azar stood to Abraham. In the Quran, he has been called Abraham’s اب (ab), a word applied, as shown under Important Words, not only to father but also to uncle, grandfather, etc. who stand in the position of a father. From the Quran it appears that Azar, though called the (ab) of Abraham, was not really his father. In 9:114 we are told that Abraham had made a promise to Azar, his اب (ab), to pray to God for his forgiveness, but when he came to know that he was an enemy of God, he abstained from praying for him and was actually forbidden to do so (see also 26:87 where again Azar is spoken as the اب of Abraham). Elsewhere, however, the Quran itself records a prayer of Abraham which he offered in the last days of his life, after he had built the Ka‘bah in company with his son, Ishmael. In this prayer, Abraham prays for his father and is not forbidden to pray for him; but here Abraham does not use for him the word اب but والد (14:42). Now, as has already been stated, the word ابmay be applied to a person other than the real father, but the word والد (walid) which means "the begetter" is applied to none but the actual father. This clearly shows that Azar who has been called the اب (ab) of Abraham was a different person from the والد (walid) of Abraham. He was probably his uncle.
Some passages of the Bible also support this conclusion. We are told that Abraham married Sarah, the daughter of Terah (Gen. 20:12). This shows that Terah was not his real father, for in that case he could not marry Terah’s daughter, his own sister. It appears that his father being dead, he was brought up by his uncle, Azar or Athar, who gave him his daughter Sarah in marriage. As Azar brought up Abraham and was in the position of a father to him, the latter came to be ascribed to him as a son, and this led to the error of Azar or Athar being taken as the real father of Abraham. Again, from the Talmud it appears that Azar prosecuted Abraham and presented him before the king for the offence of breaking idols. If Azar had been the real father of Abraham, he would not have followed such a course against his own son.
e
19:43.
432
«旧约全书» 中, 伊布拉欣父亲的名字叫特拉 (Terah) (创始记11:26), 而«新约全书»中, 他叫他拉 (Tharah) «路加» 3:34)。«塔尔姆德» (Talmud) 同意 «路加» 的意见。Eusebius (尤西比斯,) 基督教会历史之父, 称呼伊布拉欣的父亲的名字为阿他尔 (Athar) (Sale)。这表明, 即使在犹太教人之间, 对伊布拉欣的父亲的名字意见也不统一。尤西比斯一定有强力的理由, 才和 «创始记» 和 «路加» 的意见不同。正确的形式看来是阿他尔 (Athar), 后来才改成他拉 (Tharah) 或特拉 (Terah)。阿他尔 (Athar) 与 «古兰经» 中的阿泽尔 (Azar) 那一名字非常相似, 只是在发音上稍微有些不同, 两种形式几乎全同。基督教作家, 因此, 对 «古兰经» 中称伊布拉欣的父亲为阿泽尔这一点没有争论的理由。再者, 伊布拉欣的父亲在 «塔尔姆德» (Talmud) 中也叫泽拉 (Zarah), (Sale) 而泽拉 (Zarah) 和阿泽尔 (Azar) 两字约略相同。这表明 «古兰经» 中的译名要可靠得多。此外, 阿泽尔被称为伊布拉欣的 اَبْ (Ab, 父亲) (26:87), اَبْ (Ab, 父亲) 这一单词可用於父亲、伯 (叔) 父和祖父, 等等。在2:133节经文中, 伊司马仪是雅尔孤布的伯父, 也被称作是他的 اَبْ (Ab, 父亲), 但不是他真正的父亲。伊布拉欣答应过阿泽尔, 他的 اَبْ (Ab, 父亲), 向安拉祈求宽恕他, 但当他开始知道阿泽尔是安拉的敌人时, 他放弃了为他祈祷的诺言; 实际上他是被禁止这样做的 (9:114)。可是, 在14:42节经文中, 伊布拉欣为他的 وَالِدْ (Walid) 祈祷, 而 Walid 这个单词只用於父亲。这样说明, 阿泽尔 (آذَرْ, Azar) 被称作伊布拉欣的 اَبْ (Ab, 父亲), 但不是他父亲。很可能是他的姨父、舅父、姑父或叔伯。 «圣经» 中有几段也支持这一推断。伊布拉欣娶了特拉的女儿莎拉 (سَارَه, Sarah)。(«创始记» 20:12) 这说明特拉 (Terah) 不是他的父亲, 因为他不可能娶他的亲姐妹。这看来是, 他的父亲死了, 他由叔伯、舅父、姨父或姑父阿泽尔即阿他尔抚养长大, 后者把女儿莎拉嫁给了他。由於阿泽尔把伊布拉欣养大, 像是他的父亲, 后者看来曾经被叫过他的儿子, 这样就造成了把阿泽尔即阿他尔当作伊布拉欣的真父亲的这种错误。在 «塔尔姆德» 中也可看到, 阿泽尔迫害伊布拉欣, 为了打坏偶像的犯法行为把他带到国王那里, 假如阿泽尔是伊布拉欣的父亲, 他就不会对亲儿子采取这样极端的步骤了。
a
19:43.
820
Important Words:
اب (father) which is originally ابو gives the following meanings: a father; an ancestor; a paternal uncle. ابوالمرأة means, the woman’s husband. ابوالمثوی means, master or owner of the dwelling (Lane). See also 4:12.
آزر (Azar). For the discussion of the word and the relationship of Azar with Abraham see under Commentary below. The word is considered by some to be of non-Arabic origin, though in Arabic too it has a root. Thus آزر النبات means, the vegetation grew thick and strong. آزر فلانا means, he strengthened such and such a person. آزرہ means, he sympathized with and helped him (Aqrab). The name, which thus appears to be attributive, was given to Azar probably because he helped his people in establishing idol-worship. According to Mujahid, آزر was originally the name of an idol (Qadir).
Commentary:
With this verse the Quran turns to an account of Abraham, which is given here for two reasons: Firstly, because it is the idolatrous Quraish that are chiefly addressed in these verses and they revered Abraham as their progenitor and patriarch. Hence, by giving an account of Abraham, God wants to tell the Quraish that their great ancestor Abraham was also, like the Holy Prophet, opposed to idolatry, which shows that idol-worship is a later innovation. Secondly, by means of this account, God wants to impress upon idolaters the hollow and unsound foundation on which stands the belief and practice of idol-worship and the absurd ideas which give rise to idolatry.
In the present verse Abraham is represented as arguing with his اب (father) on the subject of idolatry. This اب (father) is here named Azar. Now we have to see in what relation this man stood to Abraham and what his true name was. Christian writers have criticized the Quran on the, ground that it calls Abraham’s father by the name Azar while his true name was Terah. It is true that in Gen. 11:26 Abraham’s father is named Terah. But it is equally true that in Luke 3: 34 Abraham is called the son of Thara and not Terah. The reader should note the change not only in the first consonant but also in the vowel that follows. The Talmud also gives the name of Abraham’s father as Thara. Eusebius, the great Church historian, who has been rightly styled the Father of Ecclesiastical History, gives, in spite of Gen. 11:26 and Luke: 3: 34, which could not be unknown to him, Athar as the name of Abraham’s father (Sale). This clearly shows that even among the Jews there existed no unanimity as to the name of Abraham’s father. The fact that Eusebius, followed neither Gen. 11:26, nor Luke 3: 34 shows that he had strong reasons to differ from these two well-known sources. The correct form thus appears to be Athar, which later became changed into Thara or Terah. Now the form adopted by Eusebius is almost, if not exactly, the same as given by the Quran. If there is any difference, it is only that of pronunciation; otherwise both forms, i.e. Azar and Athar, are identical. Christians have, therefore, no reason to quarrel with the Quran for calling Abraham’s father by the name Azar. It may also be noted that Abraham’s father is also called Zarah in the Talmud (Sale) and Zarah is approximately the same as Azar. All this goes to prove not only that the Quran is not wrong on calling the father of Abraham by the name Azar, but also that the Quranic version is much more reliable than that of the Bible.
The next question we have to consider is that of the relationship in which Azar stood to Abraham. In the Quran, he has been called Abraham’s اب (ab), a word applied, as shown under Important Words, not only to father but also to uncle, grandfather, etc. who stand in the position of a father. From the Quran it appears that Azar, though called the (ab) of Abraham, was not really his father. In 9:114 we are told that Abraham had made a promise to Azar, his اب (ab), to pray to God for his forgiveness, but when he came to know that he was an enemy of God, he abstained from praying for him and was actually forbidden to do so (see also 26:87 where again Azar is spoken as the اب of Abraham). Elsewhere, however, the Quran itself records a prayer of Abraham which he offered in the last days of his life, after he had built the Ka‘bah in company with his son, Ishmael. In this prayer, Abraham prays for his father and is not forbidden to pray for him; but here Abraham does not use for him the word اب but والد (14:42). Now, as has already been stated, the word ابmay be applied to a person other than the real father, but the word والد (walid) which means "the begetter" is applied to none but the actual father. This clearly shows that Azar who has been called the اب (ab) of Abraham was a different person from the والد (walid) of Abraham. He was probably his uncle.
Some passages of the Bible also support this conclusion. We are told that Abraham married Sarah, the daughter of Terah (Gen. 20:12). This shows that Terah was not his real father, for in that case he could not marry Terah’s daughter, his own sister. It appears that his father being dead, he was brought up by his uncle, Azar or Athar, who gave him his daughter Sarah in marriage. As Azar brought up Abraham and was in the position of a father to him, the latter came to be ascribed to him as a son, and this led to the error of Azar or Athar being taken as the real father of Abraham. Again, from the Talmud it appears that Azar prosecuted Abraham and presented him before the king for the offence of breaking idols. If Azar had been the real father of Abraham, he would not have followed such a course against his own son.
b
19:43.
864
In the Old Testament the name of Abraham’s father is given as Terah (Gen.11: 26) and in the New Testament (Luke, 3: 34) it is Tharah. The Talmud agrees with Luke. Eusebius, the father of ecclesiastical history, gives Athar as the name of Abraham’s father (Sale). This shows that even among the Jews there existed no unanimity of opinion about the name of Abraham’s father. Eusebius must have strong reasons for differing from Genesis and Luke. The correct form appears to be Athar, which later became changed into Tharah or Terah. Athar closely resembles the name given in the Qur’an (Azar), only there is a slight difference of pronunciation, the two forms being almost identical. Christian writers, therefore, have no reason to quarrel with the Qur’an for calling Abraham’s father by the name Azar. Moreover, Abraham’s father is also called Zarah in the Talmud (Sale), and Zarah is approximately the same as Azar. This shows that the Quranic version is much more reliable. Besides, Azar has been called Ab