تَاۡکُلُ
Appears 27 times in Quran
Derived Words (15)
Words derived from the stem "تَاۡکُلُ".
- you also ea
- you eat
- you shall eat
- you will eat
- devour
- devour
- you eat
- so that the birds will eat
- and devour not
- And you devour
- which fire devours
- ate away
- eat
- eating
- and devour it not
- and eat of some of them
- that you may eat
- that you may knowingly devour
- devour not
Occurrences in Quran
Found 27 verses containing "تَاۡکُلُ".
وَلَا تَاۡکُلُوۡۤا اَمۡوٰلَکُمۡ بَیۡنَکُمۡ بِالۡبٰطِلِ وَتُدۡلُوۡا بِہَاۤ اِلَی الۡحُکَّامِ لِتَاۡکُلُوۡا فَرِیۡقًا مِّنۡ اَمۡوٰلِ النَّاسِ بِالۡاِثۡمِ وَاَنۡتُمۡ تَعۡلَمُوۡنَ
4:30, 162; 9:34.
قرآن کریم اکثر قومی زندگی پر زور دینے کے لئے عام انسانوں یا اپنے اہل ملک یا اہل قوم کی اشیاء کو اپنی اشیاء کہہ کر پکارتا ہے تا اس طرف اشارہ کرے کہ جو اپنی قوم کے افراد کو نقصان پہنچاتا ہے وہ اپنے آپ کو نقصان پہنچاتا ہے۔ یہاں بھی اپنے مال سے مراد دوسرے بنی نوع انسان کے اموال ہیں لیکن مذکورہ بالا اصول کی طرف توجہ دلانے کے لئے اپنے مال کہہ کر انہیں پکارا ہے۔ اس سورت کے رکوع ۱۰ میں فرمایا اِذْ اَخَذْنَا مِیْثَاقَکُمْ لَاتُسْفِکُوْنَ دِمَآءَ کُمْ وَلَاتُخْرِجُوْنَ اَنْفُسَکُمْ مِّنْ دِیَارِکُمْ (البقرۃ: ۸۵) پھر آگے چل کر فرمایا ثُمَّ اَنْتُمْ ھٰٓؤُلَآءِ تَقْت
4:30, 162; 9:34.
In order to emphasize communal or national unity the Qur’an often refers to other Muslims’ property as "your property." So here also other Muslims’ property is spoken of as "your property."
The commandment relating to fasting enjoined Muslims to refrain from eating and drinking within specified periods with a view to attaining piety and righteousness. This was the most opportune time to remind them that unlawful eating, i.e. unlawful acquisition of wealth, must all the more be scrupulously avoided. Incidentally, the verse forcefully condemns the practice of giving and taking bribe.
4:30, 162; 9:34.
Important Words:
تدلوا (offer it) is derived from ادلی which again is derived from دلا. They say دلاالدلو, he let down the bucket (into the well), or he pulled it up. ادلی means, he let down the bucket (into the well.) ادلی الیه بمال means, he offered or gave him money (Aqrab).
Commentary:
The commandment relating to fasting enjoined Muslims to refrain from lawful eating and drinking within specified periods with a view to attaining piety and righteousness. This was thus the most opportune time to remind the people that unlawful eating, i.e. unlawful acquisition of wealth, must be all the more scrupulously avoided. Indeed, one of the greatest evils prevailing in the world is the practice of devouring other men’s property by means of falsehood, fraud and litigation. Many a sin is nothing but an offshoot of this evil. Islam condemns the practice of taking another man’s property without his knowledge or consent. Similarly, it is unlawful to appropriate another person’s possessions by means of false litigation. If a man takes possession of a property that does not belong to him by right, it will prove the ruin of him, even if a court of justice should decree the property as his. Says the Holy Prophet: "Beware! I am but a man like you and it sometimes happens that a litigant comes to me and he is more eloquent than his opponent, and I, after listening to his arguments, may give my decision in his favour. But if the property is really not his, my decision will not make it his in the sight of God; in that case it is nothing but a piece of burning fire; so let him put this fire into his belly if he likes, or let him leave it" (Bukhari).
The verse cuts at the root of the evil that has made its appearance in the present age even among those who lay claim to culture and enlightenment. People generally do not deem it worthwhile to consider what right is. All that is seen is how the judge decides. When a judge awards a property to a man, he eagerly takes possession of it without the slightest compunction, even if it happens not to belong to him by right. It never occurs to him that in the sight of God he is no less a usurper than he who forcibly seizes another man’s property.
Incidentally the verse also forcefully condemns the practice of the giving and taking of bribe which unfortunately is so rampant nowadays. In many countries justice has actually to be bought. What is still worse is that through this evil practice, the door of justice is often closed to a rightful owner. The practice is to be found even in some advanced Western countries and is said to be prevalent in certain parts of the New World. The Holy Prophet has condemned it in the strongest of terms saying: "The taker and giver of a bribe are alike, and both stand accursed" (Tirmidhi).
a
4:30, 162; 9:34.
2
قرآن کریم اکثر قومی زندگی پر زور دینے کے لئے عام انسانوں یا اپنے اہل ملک یا اہل قوم کی اشیاء کو اپنی اشیاء کہہ کر پکارتا ہے تا اس طرف اشارہ کرے کہ جو اپنی قوم کے افراد کو نقصان پہنچاتا ہے وہ اپنے آپ کو نقصان پہنچاتا ہے۔ یہاں بھی اپنے مال سے مراد دوسرے بنی نوع انسان کے اموال ہیں لیکن مذکورہ بالا اصول کی طرف توجہ دلانے کے لئے اپنے مال کہہ کر انہیں پکارا ہے۔ اس سورت کے رکوع ۱۰ میں فرمایا اِذْ اَخَذْنَا مِیْثَاقَکُمْ لَاتُسْفِکُوْنَ دِمَآءَ کُمْ وَلَاتُخْرِجُوْنَ اَنْفُسَکُمْ مِّنْ دِیَارِکُمْ (البقرۃ: ۸۵) پھر آگے چل کر فرمایا ثُمَّ اَنْتُمْ ھٰٓؤُلَآءِ تَقْت
a
4:30, 162; 9:34.
195
Important Words:
تدلوا (offer it) is derived from ادلی which again is derived from دلا. They say دلاالدلو, he let down the bucket (into the well), or he pulled it up. ادلی means, he let down the bucket (into the well.) ادلی الیه بمال means, he offered or gave him money (Aqrab).
Commentary:
The commandment relating to fasting enjoined Muslims to refrain from lawful eating and drinking within specified periods with a view to attaining piety and righteousness. This was thus the most opportune time to remind the people that unlawful eating, i.e. unlawful acquisition of wealth, must be all the more scrupulously avoided. Indeed, one of the greatest evils prevailing in the world is the practice of devouring other men’s property by means of falsehood, fraud and litigation. Many a sin is nothing but an offshoot of this evil. Islam condemns the practice of taking another man’s property without his knowledge or consent. Similarly, it is unlawful to appropriate another person’s possessions by means of false litigation. If a man takes possession of a property that does not belong to him by right, it will prove the ruin of him, even if a court of justice should decree the property as his. Says the Holy Prophet: "Beware! I am but a man like you and it sometimes happens that a litigant comes to me and he is more eloquent than his opponent, and I, after listening to his arguments, may give my decision in his favour. But if the property is really not his, my decision will not make it his in the sight of God; in that case it is nothing but a piece of burning fire; so let him put this fire into his belly if he likes, or let him leave it" (Bukhari).
The verse cuts at the root of the evil that has made its appearance in the present age even among those who lay claim to culture and enlightenment. People generally do not deem it worthwhile to consider what right is. All that is seen is how the judge decides. When a judge awards a property to a man, he eagerly takes possession of it without the slightest compunction, even if it happens not to belong to him by right. It never occurs to him that in the sight of God he is no less a usurper than he who forcibly seizes another man’s property.
Incidentally the verse also forcefully condemns the practice of the giving and taking of bribe which unfortunately is so rampant nowadays. In many countries justice has actually to be bought. What is still worse is that through this evil practice, the door of justice is often closed to a rightful owner. The practice is to be found even in some advanced Western countries and is said to be prevalent in certain parts of the New World. The Holy Prophet has condemned it in the strongest of terms saying: "The taker and giver of a bribe are alike, and both stand accursed" (Tirmidhi).
a
4:30, 162; 9:34.
215A
In order to emphasize communal or national unity the Qur’an often refers to other Muslims’ property as "your property." So here also other Muslims’ property is spoken of as "your property."
216
The commandment relating to fasting enjoined Muslims to refrain from eating and drinking within specified periods with a view to attaining piety and righteousness. This was the most opportune time to remind them that unlawful eating, i.e. unlawful acquisition of wealth, must all the more be scrupulously avoided. Incidentally, the verse forcefully condemns the practice of giving and taking bribe.
وَابۡتَلُوا الۡیَتٰمٰی حَتّٰۤی اِذَا بَلَغُوا النِّکَاحَ فَاِنۡ اٰنَسۡتُمۡ مِّنۡہُمۡ رُشۡدًا فَادۡفَعُوۡۤا اِلَیۡہِمۡ اَمۡوٰلَہُمۡ ۖ وَلَا تَاۡکُلُوۡہَاۤ اِسۡرَافًا وَّبِدَارًا اَنۡ یَّکۡبَرُوۡا ۚ وَمَنۡ کَانَ غَنِیًّا فَلۡیَسۡتَعۡفِفۡ ۖ وَمَنۡ کَانَ فَقِیۡرًا فَلۡیَاۡکُلۡ بِالۡمَعۡرُوۡفِ ۚ فَاِذَا دَفَعۡتُمۡ اِلَیۡہِمۡ اَمۡوٰلَہُمۡ فَاَشۡہِدُوۡا عَلَیۡہِمۡ ۚ وَکَفٰی بِاللّٰہِ حَسِیۡبًا
Under no circumstances should the property of the orphans be made over to them before they attain puberty and are so mature of intellect as to take care of and properly manage it.
The verse also warns guardians not to squander away in haste the money of their wards before they are old enough to take charge of it. The guardian, if he is poor, is, however, allowed a reasonable wage, which should be in proportion to the amount of work he does and to the value of the ward’s property.
The property should be handed over to the wards in the presence of reliable witnesses as the word "presence" hints.
Commentary:
Guardians of orphans are enjoined to continue to test them so that if, after having reached the age of puberty, which according to some authorities is 18 years, and according to others 21, they are found to be capable of taking charge of their property, it should be handed over to them. But in no circumstances is it to be made over to them before puberty is attained and before they are so mature of intellect as to take care of and manage their property. If even at the mature age of 18 or 21, they are found to be incapable of managing their property, it may be withheld from them for a further period, with the sanction of the State.
The verse also warns guardians not to squander away in haste the money of their wards before they are old enough to take charge of it. The guardian is, however, allowed a reasonable wage, if he is poor, which should be in proportion to the amount of work he does and to the value of the ward’s property.
But if the guardian is a person of ample means, he should take nothing out of the orphan’s property. In that case, his should be a labour of love, done in hope of reward from God. This verse is not a repetition, but an explanation of 4:3 which contains a prohibitory injunction for such guardians as possess sufficient income with the addition that it allows a certain remuneration for guardians of meagre means.
The words, when you deliver to them their property, then take witnesses in their presence, have been added as a safeguard against all possible frauds as well as misunderstanding. The property should be handed over to the wards in the presence of reliable witnesses when both the wards and the witnesses are present, as the word "presence" hints.
The verse ends with a stern warning in the words, Allah is sufficient as a Reckoner. So all concerned should fear the All-Seeing and All-Knowing God. Indeed, the fear of being called to account before God is the only true basis of all righteousness and the real and most effective preventive against sin and iniquity. One should fear not only the punishment of God, but also losing His love and mercy.
489
Commentary:
Guardians of orphans are enjoined to continue to test them so that if, after having reached the age of puberty, which according to some authorities is 18 years, and according to others 21, they are found to be capable of taking charge of their property, it should be handed over to them. But in no circumstances is it to be made over to them before puberty is attained and before they are so mature of intellect as to take care of and manage their property. If even at the mature age of 18 or 21, they are found to be incapable of managing their property, it may be withheld from them for a further period, with the sanction of the State.
The verse also warns guardians not to squander away in haste the money of their wards before they are old enough to take charge of it. The guardian is, however, allowed a reasonable wage, if he is poor, which should be in proportion to the amount of work he does and to the value of the ward’s property.
But if the guardian is a person of ample means, he should take nothing out of the orphan’s property. In that case, his should be a labour of love, done in hope of reward from God. This verse is not a repetition, but an explanation of 4:3 which contains a prohibitory injunction for such guardians as possess sufficient income with the addition that it allows a certain remuneration for guardians of meagre means.
The words, when you deliver to them their property, then take witnesses in their presence, have been added as a safeguard against all possible frauds as well as misunderstanding. The property should be handed over to the wards in the presence of reliable witnesses when both the wards and the witnesses are present, as the word "presence" hints.
The verse ends with a stern warning in the words, Allah is sufficient as a Reckoner. So all concerned should fear the All-Seeing and All-Knowing God. Indeed, the fear of being called to account before God is the only true basis of all righteousness and the real and most effective preventive against sin and iniquity. One should fear not only the punishment of God, but also losing His love and mercy.
567
Under no circumstances should the property of the orphans be made over to them before they attain puberty and are so mature of intellect as to take care of and properly manage it.
568
The verse also warns guardians not to squander away in haste the money of their wards before they are old enough to take charge of it. The guardian, if he is poor, is, however, allowed a reasonable wage, which should be in proportion to the amount of work he does and to the value of the ward’s property.
569
The property should be handed over to the wards in the presence of reliable witnesses as the word "presence" hints.
وَرَسُوۡلًا اِلٰی بَنِیۡۤ اِسۡرٰٓءِیۡلَ اَنِّیۡ قَدۡ جِئۡتُکُمۡ بِاٰیَۃٍ مِّنۡ رَّبِّکُمۡ ۖ اَنِّیۡۤ اَخۡلُقُ لَکُمۡ مِّنَ الطِّیۡنِ کَہَیۡـَٔۃِ الطَّیۡرِ فَاَنۡفُخُ فِیۡہِ فَیَکُوۡنُ طَیۡرًۢا بِاِذۡنِ اللّٰہِ ۖ وَاُبۡرِئُ الۡاَکۡمَہَ وَالۡاَبۡرَصَ وَاُحۡیِ الۡمَوۡتٰی بِاِذۡنِ اللّٰہِ ۖ وَاُنَبِّئُکُمۡ بِمَا تَاۡکُلُوۡنَ وَمَا تَدَّخِرُوۡنَ فِیۡ بُیُوۡتِکُمۡ ۚ اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً لَّکُمۡ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ
43:60; 61:7.
5:111.
“以色列人的使者” 这一句说明: 伊撒的使命的范围限于以色列人之家。他不是全世界的使者 «马太福音» 10:5-6; 15:24; 19:28。«使徒行传» 3:25, 26; 13:46。«路加福音» 19:10; 22:28-30。
طَیْر (Tair) 意指鸟。这词隐喻翱翔在精神境界中的心灵高尚的人, 正像 اَسَدْ (Asad) (字面意义为狮子) 比喻勇敢的人; دَابَّة (Dabbah) 比喻无价值的人--------人类的寄生虫 (34:15)。
خَلَقَ (Khalaqa) 的意思是: 他测量、设计、形成或计划; 安拉创造、产生以前从未存在过的物和人, 也就是说, 安拉是一切的创始者 (Lane和 لِسَانْ--------Lisan)。
هَيْئَة (Hai’ah) 意指形状; 型式; 外表; 状况; 样式或品质 (Lane)。
طِيْن (Tin) 意指泥土; 土壤; 坯模等。从比喻的意义上来说, اَلطِّيْن (At-Tin) 可以指那种具有温顺性格的人, 他们像柔软的粘土, 适於塑造成良好的类型。
أُبْرِئُ (’Ubri’u) 是原自 بَرِئَ (Bari’a), 意指他从某事中解脱出来。因此这词意味着: 我治愈疾病; 我宣布某人没有缺陷 (Lane)。
اَكْمَه (Akmah) 意指: 晚间看不见东西的人; 生来就瞎的人; 以后成为瞎子的人; 失去理性和智力的人 (مُفْرَدَات, Mufradat)。
«圣经»中没有提到为大家所公认的伊撒 (耶稣) 创造鸟这一奇迹。如果伊撒确实创造过鸟, «圣经» 就没有理由不提这事,尤其是因为创造鸟是一种奇迹, 任何－个安拉的使者以前都没有显示过类似的奇迹。提到这样的奇迹肯定会证实伊撒比所有其他先知优越, 并且会证实其以后的追随者强加他为上帝 (主) 的说法。خَلْق (Khalq) 有不同的意义: (1) 测量; 确定; 设计, (2) 形成; 做和创造等, 此节经文中所用这个词的意思为前一个意义。作为 “创造” 这个词的意思来说, 在 «古兰经» 中Khalq的行为被认为不是属于任何其他人和物的, 而是属于安拉 (13:17; 16:21; 22:74; 25:4; 31:11, 12; 35:41和46:5)。按照上面的解释并且记住 “泥土” 这词的隐喻含义, “我为你们 (的好处) 将以 (具有泥土特性的人) 创造像飞鸟形状的创造物……成为高飞的人” 这一句整段的意思是: 如果出生卑贱、但具有天生的上进能力的普通人遇到他 (安拉) 并接受其启示, 他们的一生中会经受彻底变化, 他们会从卑躬屈膝、追求实利, 关心尘世俗事不见其他东西的人变成翱翔在高尚精神穹苍中的飞鸟。这是确实发生过的事。出身卑微和受人藐视的加利利渔夫, 在高贵的训诫和他们的主人的榜样的影响下, 像鸟一样高飞, 向以色列人布讲福音。
至于医治盲人和麻疯病人, 从 «圣经» 中看来, 患有某些疾病 (麻疯, 等等) 的人们被以色列人看作是不洁净的人而不准他和其他人进行社交接触。“我宣告解放了; ”这句话的意思是, 害有这样一些病痛的人在失去了合法或社会上的种种能力和优点的情况下工作, 这些限制由伊撒去除了。或者, 伊撒过去经常给患有这些病痛的人医治。安拉派遣的先知是精神上的医生: 他们给精神上丧失视力的人们以眼睛, 给精神上的聋子以听觉, 以及恢复在精神上已死亡的人的生命 (马太福音13:15)。在这种情况下, اَكْمَه (Akmah) 这一单词可以意味着这样一种人, 他有信仰的光明, 但由于缺乏决心而经不起考验。他在白天看得见东西, 也就是说, 只要没有考验而且信仰的阳光照耀着晴空时他看得见东西, 但是夜晚来临时, 也就是说, 出现考验而不得不作出牺牲时, 他就丧失了精神上的视力而站着不动了 (参阅2:21)。同样的, اَبْرَص, Abras (麻疯) 这一单词从精神方面的意义讲, 可以意味着一个在信仰方面不完全的人, 在他身上各块健康的皮肤之间有一块块病肤。
“我将使死者复活” 这一句, 并不是说伊撒真能使死人复活。在这个世界上真正死了的人是从来也不会复活的。«古兰经» 全部教义都是绝对反对这样的一种信念的 (2:29; 23:100, 101; 21:96; 39:59, 60; 40:12; 45:27)。安拉派遣的使者给信奉他们的人的生活中带来的道德上奇迹般的改造, 以宗教的专用语来说, 称为 “使死者复生”。
整个句子的意思可以是: 伊撒告诉他的弟子应该吃些什么, 也就是他们必须使用什么来满足身体需要, 以及应该贮存什么, 也就是说贮存什么做为天国的精神财富。换句话说, 他告诉他们应该用正当合法的手段获取他们的报酬, 并且应该把他们的储蓄用于安拉的道上, 不要顾虑明天, 听它由安拉安排。(马太福音6:25, 26)。
یعنی جس طرح پرندہ انڈے سی کر بچے نکالتا ہے میں بھی اسی طرح انسانوں میں سے روحانی قابلیت کے لوگوں کو اپنی تربیت میں لے کر ایک دن اس قابل بنا دیتا ہوں کہ وہ خداتعالیٰ کی طرف روحانی پرواز کرنے والے بن جاتے ہیں۔ یہ مرادنہیں کہ میں خدا بن جاؤں گا اور نہ یہ مراد ہے کہ زندہ پرندے پیدا کروں گا۔
یہود کو حکم تھا کہ اندھوں اور مبروص کو ناپاک سمجھیں (احبار باب۱۳ و باب۲۱) مسیحؑ سے اللہ تعالیٰ نے اس ظلم کا ازالہ کروایا۔ اسی کو اس جگہ بیان کیا گیا ہے۔ لوگوں نے غلطی سے یہ سمجھ لیا کہ مادر زاد اندھوں اور مبروص کو وہ اچھا کرتے تھے۔ حالانکہ مادر زاد کے الفاظ قرآن میں نہیں۔ اور موتیا بند کے مریضوں اور مبروصوں کو عام طور پر ڈاکٹر اور حکیم اچھا کرتے رہتے ہیں مگر بدقسمتی سے مسیحؑ کے متعلق جو آیتیں آتی ہیں مسلمان ان کے وہ معنے کرتے ہیں جن سے مسیحؑ کی خدائی ثابت ہو۔
یعنی تم کو ان نیک کاموں کی خبر دوں گا جن کے کرنے سے انسان اللہ تعالیٰ کا مقرب ہو جاتا ہے۔
43:60; 61:7.
5:111.
The words "a Messenger to the Children of Israel" show that the mission of Jesus was confined to the House of Israel. He was not a World- Messenger (Matt. 10: 5, 6; 15: 24; 19: 28. Acts, 3: 25, 26; 13: 46. Luke, 19: 10; 22: 28-30).
Khalaqa means, he measured, designed, fashioned or planned; God produced or created or brought into existence a thing or being without there being any previously existing pattern or model or similitude, i.e. he originated it (Lane & Lisan).
Tin means, clay; earth; mould; etc. Figuratively, at-Tin may signify such persons as possess docile natures suitable for being moulded into any good shape like pliable clay.
Hai’ah means, form; fashion; garb; state; manner; mode or quality (Lane).
Tair means, a bird. Metaphorically the word signifies a highly spiritual man who soars high into spiritual regions as Asad (literally a lion) is used for a brave man and Dabbah for a worthless person, a worm of the earth (34:15).
’Ubri’u is derived from Bari’a which means, he was or became clear or free from a thing and signifies, I heal; I declare a person free from the defect attributed to him (Lane).
Akmah means, one who cannot see at night; one born blind; one who becomes blind afterward; one deprived of reason and understanding (Mufradat).
There is no mention in the Bible of the miracle which is popularly believed to have been performed by Jesus that he created birds. If Jesus had really created birds, there is no reason why the Bible should have omitted to mention this, particularly when the creating of birds was a miracle the like of which had never been shown before by any Messenger of God. The mention of such a miracle would certainly have established his great superiority over all other Prophets and would have lent some support to the claim to Divinity which has been foisted upon him by his later followers. Of the different meanings of Khalq—(1) measuring; determining; designing, (2) fashioning; making and creating, etc. it is in the former sense that this word has been used in this verse. In the sense of "creating," the act of Khalq has not been attributed in the Qur’an to any other being or thing except God (13:17; 16:21; 22:74; 25:4; 31:11, 12; 35:41 & 46:5). In the light of the above explanation, and keeping in
The entire clause may mean that Jesus told his disciples what they should eat, i.e. what they should spend to meet their physical needs, and what they should store up i.e. what they should lay up as spiritual treasure in Heaven. In other words he told them that their earnings should be honestly and lawfully acquired and that they should spend their savings in the way of God, having no thought for the morrow which should be left to God (Matt. 6: 25, 26).
43:60; 61:7.
5:111.
Important Words:
اخلق (I fashion out) is derived from خلق. They say خلقه meaning: (1) he measured it, or he determined its measure or proportion (e.g. they say خلق الادیم meaning, he determined the leather with a view to cutting it); (2) he designed or fashioned or planned it; (3) he made it according to a certain measure or design; (4) He (God) produced or created or brought into existence a thing or being without there being any previously existing pattern or model or similitude, i.e.He originated it; (5) he forged or fabricated a story or a lie; (6) he made a thing smooth, even and equable (Lane & Lisan).
الطین (clay) is derived from طان i.e. he made his work or deed good; he performed or executed his work or deed well. طانه الله علی الخیر means, God created him with a disposition or adaptation to that which is good, i.e. created him with a good natural disposition. طانه means, he coated or plastered it with clay or mud. طین means, clay, earth, mould, soil or mud. طینةmeans, any material sub-stance of which anything having form consists; the natural constitution or disposition of a thing. The term ابن الطین is sometimes used to signify Adam (Lane). Figuratively الطین may signify such persons as possess docile natures suitable for being moulded into any good shape like pliable clay.
الطیر (bird) which is the plural of طائر (a bird) and is also sometimes used as singular is derived from طار i.e. (1) he or it flew or moved in the air by means of wings; (2) he or it ran or moved quickly or fled. طار عقله means, his reason fled. طارت الابل means, the she-camel conceived. طار لکل منھم سھمه means, the share of each came to him. الطیر or طیر is both the plural of طائر (bird) and the noun infinitive from the verb طار. So طیر means: (1) flying birds, insects, etc.; (2) a flying bird, insect, etc., for طیر is sometimes also used as singular; (3) as an infinitive noun طیر would also give the different meanings conveyed by its verbal forms (Lane).
ھیئة (manner) is the noun infinitive from ھاء. They say ھاء الرجل meaning, the man was or became of good form and appearance or other properties denoted by ھیئة, the noun infinitive. ھاء الیه means, he desired or longed to see or find him or it. ھیأه means, he gave him or he made him have a garb or guise, etc.; he prepared or arranged it and put it in a good state. تھیأ لامر means, he became prepared for the thing, or the matter. ھیئة means, form, fashion, appearance or figure; guise or garb; state, condition or case; manner, mode or quality (Aqrab & Lane).
ابری (I heal) is derived from بری i.e. he was or became clear or free from a thing. بری من المرض means, he became free from disease, i.e. he recovered from it. بری من الدین means, he became clear of debt. ابرأه means, he cured or healed him of the disease; he declared him innocent or free from the defect attributed to him; he acquitted him (Aqrab & Lane).
الاکمه (blind) is derived from کمه i.e. he became blind; or his eyes did not see at night. کمه فلان also means, he was or became deprived of reason or understanding. کمه النھار means, the day became dark, i.e. the sun became overcast with clouds. اکمه means, one who cannot see at night; one who is born blind; one who becomes blind afterwards; one who is deprived of reason and understanding (Aqrab & Mufradat).
ابرص (leprous) is derived from برص i.e. he was or became affected with برص (leprosy) viz. a sort of whiteness that appears upon parts of the body by reason of a corrupt state of health or constitution. The moon is sometimes called الابرص because of its white hue. ارض برصاء means, a land of which the herbage has become depastured at several places so that it has become bare thereof (Aqrab & Lane). A variety of leprosy of the Hebrews (probably identical with modern leprosy) was characterized by the presence of smooth, shining, depressed white patches or scales, the hair on which participated in the whiteness, while the skin and adjacent flesh became insensible (Webster).
تاکلون (you will eat) is derived from اکل i.e. he ate; he ate up; he devoured; he consumed; he wore away, etc. The Holy Prophet is reported to have said, امرت بقریة تاکل القری i.e. I have been commanded to migrate to a town (Medina) which shall devour, (i.e. subdue and conquer) other towns (Lane).
Commentary:
With this verse begins an account of Jesus’ ministry as a Prophet of God. By using the words, a Messenger to the Children of Israel, the verse makes it clear that Jesus’ mission was confined to the House of Israel. He was not a universal Messenger. In fact, as the Gospel itself states, he expressly ordered his disciples not to preach his message to any but the Israelites: "These twelve Jesus sent forth, and commanded them, saying, 'Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel' " (Matt. 10:5, 6). It cannot be argued that this prohibition was confined to the lifetime of Jesus and that after his death his disciples were at liberty to preach to all the nations of the world, for this supposition is belied by the Gospel itself: "But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the son of man be come" (Matt. 10:23). According to this verse, the followers of Jesus were enjoined to confine their preaching to the Children of Israel till the time of his second coming. The same injunction is contained in Matt. 15: 24; 18: 11, 12; 19: 28; Acts 3: 25, 26; 13: 46; Luke 19: 10; 15: 4; 22: 28-30.
Only in Matt. 28:19 there appears some ambiguity about the mission of Jesus but on deeper reflection it becomes clear that here too it is the tribes of Israel that are meant, and not all peoples and all nations. The early disciples understood these words of Jesus in this very sense: "Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only" (Acts 11: 19).
For a clear understanding of the other parts of the present verse, i.e. making birds of clay, etc. it is necessary to remember that it was Jesus’ habit to talk in parables—a way of talking which was predicted in the previous Scriptures to be a characteristic of his speech. Says the Gospel: "All these things spake Jesus unto the multitudes in parables; and without a parable spake he not unto them: that it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables" (Matt. 13:34, 35). Later historians also have referred to this peculiar characteristic of Jesus: "In his popular addresses Jesus would make free use of parables. He spoke in parables to all classes but especially to the people. Without parables he was not wont to speak to them" (Enc. Bib. under Jesus). With this torchlight of history in our hands, it does not remain difficult for us to understand or explain the "signs" of Jesus as mentioned in the present verse.
There is no mention in the Bible of the miracle of creating birds popularly believed to have been performed by Jesus. If Jesus had really created birds, there is no reason why the Bible should have omitted to mention it, particularly when the creation of birds was a miracle the like of which had never been shown before by any Messenger of God. The mention of such a miracle would certainly have established his superiority over other Prophets and would have lent some support to the claim to divinity which has been foisted upon him by his later followers. Of the different meanings of خلق i.e. measuring, determining, designing or fashioning; making and creating, etc. given under Important Words above, it is in the former sense that this word has been used in this verse. In the sense of "creating'', the act of khalq has not been attributed in the Quran to any other being or thing except God. In fact, the Quran has laid the greatest emphasis on this exclusive attribute of God Who has been again and again declared to be the sole "Creator" of all things. All others to whom creation has been attributed are declared by the Quran to have been themselves created by God and to be devoid of all power to create anything (e.g. see 13:17; 16:21; 22:74; 25:4; 31:11, 12; 35:41 and 46:5). Even the silly notion that the power of creating though the unshared prerogative of God, might have been temporarily delegated by Him to another is rejected by the Quran (39:30 & 16:72).
In the light of the above explanation, and keeping in view the figurative sense of "clay", for which see Important Words above, the clause, I will fashion out for you a creation out of clay after the manner of a bird, then I will breathe into it (a new spirit) and it will become a soaring being, would mean that if ordinary men of humble origin but possessing the inherent power of growth and development came into contact with Jesus and accepted his message they would undergo a complete transformation in their lives. From men grovelling in the dust and not seeing beyond their material cares and mundane concerns, they would become converted into birds soaring high into the lofty regions of the spiritual firmament. And this is exactly what happened. The humble and despised fishermen of Galilee, under the impact of the ennobling teaching of their Master, began soaring like birds, preaching to the world of Israel the word of God and bravely facing all sorts of hardships and privations and making sacrifices that should adorn the history of any nation. Says Jesus: "I say unto you, Take no thought for your life, what ye shall eat, and what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?" (Matt. 6:25, 26).
The miracle relating to the making of birds from clay may be interpreted in another way as well. In the time of Jesus people had a special liking for the practice of occult sciences —hypnotism, mesmerism, etc. So it is possible that God granted him special power of this kind in order to impress the people and make them believe in him. In this case the sign of making birds would mean that Jesus made small clay models of birds and then through a sort of mesmerism made them appear to fly in the air. But this did not convert them into real living birds; for as soon as the influence was removed, they fell down to the ground like so many lumps of earth. This miracle of Jesus was more or less like the miracle of the rod of Moses which was temporarily made to look like a real serpent but was actually not so. But whatever the significance of the sign, it was performed, as the verse clearly puts it, by the command of Allah, and Jesus possessed no power of creation. (For fuller description see Izalah’-e-Auham by Ahmad, the Promised Messiah).
As for healing the blind and the leprous, it appears from the Bible that persons suffering from certain diseases (leprosy, etc.) were considered unclean and were, therefore, not allowed to come in contact with other men. If, therefore, the word ابری be taken to mean, "I declare to be free", the clause would signify that the legal or social disabilities and disadvantages under which persons suffering from such maladies laboured were removed by Jesus. If, however, the word be interpreted as "I heal," then the clause would mean that Jesus used to heal persons suffering from these diseases. But as indicated above, Jesus used to speak in metaphors. So just as the "creation" spoken of is spiritual creation, the diseases mentioned are spiritual diseases. The Prophets of God are spiritual physicians; they give eyes to those that have lost spiritual sight, and they give hearing to those who are spiritually deaf, and they restore life to those who are spiritually dead (see also Matt. 13:15). In this case the word اکمه (blind or one who is blind at night) would stand for such person as possesses the light of faith but being weak, cannot stand trials. He sees in the daytime, i.e. so long as there are no trials and the sun of faith shines forth unclouded; but when the night comes on, i.e. when there are trials, and sacrifices have to be made, he loses his spiritual vision and stands still (cf. 2:21). Similarly, the word ابرص(leprous) would, in the spiritual sense, stand for one who is imperfect in faith, having patches of diseased skin among healthy ones. But even if these words be taken in their physical sense, Jesus is proved to possess no peculiar power. All Prophets heal diseases and ailments by the power of prayer. In this case, however, the word اکمه (blind) would be taken in the sense of one who cannot see at night or one whose sight is weak.
The clause, I will quicken the dead, does not mean that Jesus actually brought the dead to life. Those actually dead are never restored to life in this world. Such a belief is diametrically opposed to the whole Quranic teaching (23:100, 101; 21:96; 39:59, 60; 2:29; 40:12; 45:27). The sayings of the Holy Prophet are also clear on this point. For instance, it is related that when Jabir’s father, who was a Companion of the Holy Prophet, was killed in the Battle of Uhud and the lad was much grieved, the Holy Prophet consolingly told him that God had lovingly spoken to his father in the other world and had asked him to beg of Him anything he liked, for that would be given to him. Thereupon Jabir’s father said, "Grant me, my Lord, another lease of life on earth that I may again be killed in Thy way". God replied, "I would certainly have done so, but the word has gone forth from Me that the dead shall not be sent back to the earth" (Tirmidhi & Majah).
That the so-called dead who are reported to have been raised by Jesus were not actually dead is clear from the Gospels as well. The incident described in Matt. 9:23-25 sheds some light on it. As a matter of fact, Prophets are only sent to give life to those who are spiritually dead. Jesus, Moses, Abraham and, above all, the Holy Prophet of Islam brought about a complete change in the lives of their followers. This, in religious language, is termed raising the dead to life. Literally, too, the word موتی (the dead) does not necessarily mean those physically dead. It is also used about those who are dead spiritually, morally or intellectually. The Quran freely speaks of the quickening of the dead in the sense of granting life to the spiritually dead (e.g. 3:28; 6:123; 8:43; 25:50; 36:71). In 8:25 the Holy Prophet himself has been spoken of as giving life to the dead. Says the Quran: O ye who believe, respond to Allah and the Messenger when he calls you that he may give you life. Here it is spiritual and intellectual life that is meant, for Muslims do not believe that the Holy Prophet ever brought an actually dead person to life.
The miracles of Jesus, as mentioned in this verse, have been stated in a natural order. First of all is mentioned the change in the outlook and way of life of those that came in contact with him. From men of the world, they became men of God. They rose from the dust and began soaring in the air. Then are mentioned some of the more common spiritual diseases of which Jesus cured the people; the blind were given spiritual sight and those having diseased skins were healed. Finally, the spiritually dead are declared to have received through Jesus a new life. Thus not only a natural order but a sort of progressive order is found in the verse, the climax, so far as individual reformation is concerned, being reached with the miracle relating to the quickening of the dead. But if the verse be interpreted literally, no arrangement seems to exist in the order in which the miracles are described here, i.e. (1) the creation of birds out of clay; (2) the healing of the blind; (3) the healing of those suffering from leprosy, i.e. those who had patches of disease on their skin; and (4) the raising of the dead to life.
The true climax, however, reaches in the miracle or sign mentioned in the clause, I will announce to you what you will eat and what you will store up in your houses. According to Abul-Baqa’, the words نبأ (news) and انبأ (he gave the news) are used in the Quran for announcing matters of great importance (Kulliyyat). This shows that, what Jesus is here represented as announcing to the people, are matters of supreme im-portance to his followers. The language of the verse being parabolic, the word تاکلون (you will eat) will be taken figuratively, mean, "you will subdue or conquer" (see under Important Words above). Thus the clause, I will announce to you what you will eat, would mean, "I will let you know what you will subdue or conquer", i.e. "I will announce to you the conquests you are destined to make in future". The other expression, i.e. I will also let you know what you will store up in your houses, would mean, "I will let you know the deeds which you should or would leave behind for posterity".
The entire clause may have yet another meaning. It may mean that Jesus told his disciples: (1) what they should eat, i.e. what they should spend to meet their physical needs, and (2) what they should store up, i.e. what they should lay up as a spiritual treasure in Heaven. In other words, Jesus told them that their earnings should be honestly and lawfully acquired and that they should spend their savings in the way of God, having no thought for the morrow which should be left to God (see Matt. 6:25, 26 as quoted above).
e
43:60; 61:7.
f
5:111.
237
“以色列人的使者” 这一句说明: 伊撒的使命的范围限于以色列人之家。他不是全世界的使者 «马太福音» 10:5-6; 15:24; 19:28。«使徒行传» 3:25, 26; 13:46。«路加福音» 19:10; 22:28-30。
238
طَیْر (Tair) 意指鸟。这词隐喻翱翔在精神境界中的心灵高尚的人, 正像 اَسَدْ (Asad) (字面意义为狮子) 比喻勇敢的人; دَابَّة (Dabbah) 比喻无价值的人--------人类的寄生虫 (34:15)。
239
خَلَقَ (Khalaqa) 的意思是: 他测量、设计、形成或计划; 安拉创造、产生以前从未存在过的物和人, 也就是说, 安拉是一切的创始者 (Lane和 لِسَانْ--------Lisan)。
240
هَيْئَة (Hai’ah) 意指形状; 型式; 外表; 状况; 样式或品质 (Lane)。
241
طِيْن (Tin) 意指泥土; 土壤; 坯模等。从比喻的意义上来说, اَلطِّيْن (At-Tin) 可以指那种具有温顺性格的人, 他们像柔软的粘土, 适於塑造成良好的类型。
242
أُبْرِئُ (’Ubri’u) 是原自 بَرِئَ (Bari’a), 意指他从某事中解脱出来。因此这词意味着: 我治愈疾病; 我宣布某人没有缺陷 (Lane)。
243
اَكْمَه (Akmah) 意指: 晚间看不见东西的人; 生来就瞎的人; 以后成为瞎子的人; 失去理性和智力的人 (مُفْرَدَات, Mufradat)。
244
«圣经»中没有提到为大家所公认的伊撒 (耶稣) 创造鸟这一奇迹。如果伊撒确实创造过鸟, «圣经» 就没有理由不提这事,尤其是因为创造鸟是一种奇迹, 任何－个安拉的使者以前都没有显示过类似的奇迹。提到这样的奇迹肯定会证实伊撒比所有其他先知优越, 并且会证实其以后的追随者强加他为上帝 (主) 的说法。خَلْق (Khalq) 有不同的意义: (1) 测量; 确定; 设计, (2) 形成; 做和创造等, 此节经文中所用这个词的意思为前一个意义。作为 “创造” 这个词的意思来说, 在 «古兰经» 中Khalq的行为被认为不是属于任何其他人和物的, 而是属于安拉 (13:17; 16:21; 22:74; 25:4; 31:11, 12; 35:41和46:5)。按照上面的解释并且记住 “泥土” 这词的隐喻含义, “我为你们 (的好处) 将以 (具有泥土特性的人) 创造像飞鸟形状的创造物……成为高飞的人” 这一句整段的意思是: 如果出生卑贱、但具有天生的上进能力的普通人遇到他 (安拉) 并接受其启示, 他们的一生中会经受彻底变化, 他们会从卑躬屈膝、追求实利, 关心尘世俗事不见其他东西的人变成翱翔在高尚精神穹苍中的飞鸟。这是确实发生过的事。出身卑微和受人藐视的加利利渔夫, 在高贵的训诫和他们的主人的榜样的影响下, 像鸟一样高飞, 向以色列人布讲福音。
至于医治盲人和麻疯病人, 从 «圣经» 中看来, 患有某些疾病 (麻疯, 等等) 的人们被以色列人看作是不洁净的人而不准他和其他人进行社交接触。“我宣告解放了; ”这句话的意思是, 害有这样一些病痛的人在失去了合法或社会上的种种能力和优点的情况下工作, 这些限制由伊撒去除了。或者, 伊撒过去经常给患有这些病痛的人医治。安拉派遣的先知是精神上的医生: 他们给精神上丧失视力的人们以眼睛, 给精神上的聋子以听觉, 以及恢复在精神上已死亡的人的生命 (马太福音13:15)。在这种情况下, اَكْمَه (Akmah) 这一单词可以意味着这样一种人, 他有信仰的光明, 但由于缺乏决心而经不起考验。他在白天看得见东西, 也就是说, 只要没有考验而且信仰的阳光照耀着晴空时他看得见东西, 但是夜晚来临时, 也就是说, 出现考验而不得不作出牺牲时, 他就丧失了精神上的视力而站着不动了 (参阅2:21)。同样的, اَبْرَص, Abras (麻疯) 这一单词从精神方面的意义讲, 可以意味着一个在信仰方面不完全的人, 在他身上各块健康的皮肤之间有一块块病肤。
“我将使死者复活” 这一句, 并不是说伊撒真能使死人复活。在这个世界上真正死了的人是从来也不会复活的。«古兰经» 全部教义都是绝对反对这样的一种信念的 (2:29; 23:100, 101; 21:96; 39:59, 60; 40:12; 45:27)。安拉派遣的使者给信奉他们的人的生活中带来的道德上奇迹般的改造, 以宗教的专用语来说, 称为 “使死者复生”。
245
整个句子的意思可以是: 伊撒告诉他的弟子应该吃些什么, 也就是他们必须使用什么来满足身体需要, 以及应该贮存什么, 也就是说贮存什么做为天国的精神财富。换句话说, 他告诉他们应该用正当合法的手段获取他们的报酬, 并且应该把他们的储蓄用于安拉的道上, 不要顾虑明天, 听它由安拉安排。(马太福音6:25, 26)。
1
یعنی جس طرح پرندہ انڈے سی کر بچے نکالتا ہے میں بھی اسی طرح انسانوں میں سے روحانی قابلیت کے لوگوں کو اپنی تربیت میں لے کر ایک دن اس قابل بنا دیتا ہوں کہ وہ خداتعالیٰ کی طرف روحانی پرواز کرنے والے بن جاتے ہیں۔ یہ مرادنہیں کہ میں خدا بن جاؤں گا اور نہ یہ مراد ہے کہ زندہ پرندے پیدا کروں گا۔
2
یہود کو حکم تھا کہ اندھوں اور مبروص کو ناپاک سمجھیں (احبار باب۱۳ و باب۲۱) مسیحؑ سے اللہ تعالیٰ نے اس ظلم کا ازالہ کروایا۔ اسی کو اس جگہ بیان کیا گیا ہے۔ لوگوں نے غلطی سے یہ سمجھ لیا کہ مادر زاد اندھوں اور مبروص کو وہ اچھا کرتے تھے۔ حالانکہ مادر زاد کے الفاظ قرآن میں نہیں۔ اور موتیا بند کے مریضوں اور مبروصوں کو عام طور پر ڈاکٹر اور حکیم اچھا کرتے رہتے ہیں مگر بدقسمتی سے مسیحؑ کے متعلق جو آیتیں آتی ہیں مسلمان ان کے وہ معنے کرتے ہیں جن سے مسیحؑ کی خدائی ثابت ہو۔
3
یعنی تم کو ان نیک کاموں کی خبر دوں گا جن کے کرنے سے انسان اللہ تعالیٰ کا مقرب ہو جاتا ہے۔
b
43:60; 61:7.
c
5:111.
339
Important Words:
اخلق (I fashion out) is derived from خلق. They say خلقه meaning: (1) he measured it, or he determined its measure or proportion (e.g. they say خلق الادیم meaning, he determined the leather with a view to cutting it); (2) he designed or fashioned or planned it; (3) he made it according to a certain measure or design; (4) He (God) produced or created or brought into existence a thing or being without there being any previously existing pattern or model or similitude, i.e.He originated it; (5) he forged or fabricated a story or a lie; (6) he made a thing smooth, even and equable (Lane & Lisan).
الطین (clay) is derived from طان i.e. he made his work or deed good; he performed or executed his work or deed well. طانه الله علی الخیر means, God created him with a disposition or adaptation to that which is good, i.e. created him with a good natural disposition. طانه means, he coated or plastered it with clay or mud. طین means, clay, earth, mould, soil or mud. طینةmeans, any material sub-stance of which anything having form consists; the natural constitution or disposition of a thing. The term ابن الطین is sometimes used to signify Adam (Lane). Figuratively الطین may signify such persons as possess docile natures suitable for being moulded into any good shape like pliable clay.
الطیر (bird) which is the plural of طائر (a bird) and is also sometimes used as singular is derived from طار i.e. (1) he or it flew or moved in the air by means of wings; (2) he or it ran or moved quickly or fled. طار عقله means, his reason fled. طارت الابل means, the she-camel conceived. طار لکل منھم سھمه means, the share of each came to him. الطیر or طیر is both the plural of طائر (bird) and the noun infinitive from the verb طار. So طیر means: (1) flying birds, insects, etc.; (2) a flying bird, insect, etc., for طیر is sometimes also used as singular; (3) as an infinitive noun طیر would also give the different meanings conveyed by its verbal forms (Lane).
ھیئة (manner) is the noun infinitive from ھاء. They say ھاء الرجل meaning, the man was or became of good form and appearance or other properties denoted by ھیئة, the noun infinitive. ھاء الیه means, he desired or longed to see or find him or it. ھیأه means, he gave him or he made him have a garb or guise, etc.; he prepared or arranged it and put it in a good state. تھیأ لامر means, he became prepared for the thing, or the matter. ھیئة means, form, fashion, appearance or figure; guise or garb; state, condition or case; manner, mode or quality (Aqrab & Lane).
ابری (I heal) is derived from بری i.e. he was or became clear or free from a thing. بری من المرض means, he became free from disease, i.e. he recovered from it. بری من الدین means, he became clear of debt. ابرأه means, he cured or healed him of the disease; he declared him innocent or free from the defect attributed to him; he acquitted him (Aqrab & Lane).
الاکمه (blind) is derived from کمه i.e. he became blind; or his eyes did not see at night. کمه فلان also means, he was or became deprived of reason or understanding. کمه النھار means, the day became dark, i.e. the sun became overcast with clouds. اکمه means, one who cannot see at night; one who is born blind; one who becomes blind afterwards; one who is deprived of reason and understanding (Aqrab & Mufradat).
ابرص (leprous) is derived from برص i.e. he was or became affected with برص (leprosy) viz. a sort of whiteness that appears upon parts of the body by reason of a corrupt state of health or constitution. The moon is sometimes called الابرص because of its white hue. ارض برصاء means, a land of which the herbage has become depastured at several places so that it has become bare thereof (Aqrab & Lane). A variety of leprosy of the Hebrews (probably identical with modern leprosy) was characterized by the presence of smooth, shining, depressed white patches or scales, the hair on which participated in the whiteness, while the skin and adjacent flesh became insensible (Webster).
تاکلون (you will eat) is derived from اکل i.e. he ate; he ate up; he devoured; he consumed; he wore away, etc. The Holy Prophet is reported to have said, امرت بقریة تاکل القری i.e. I have been commanded to migrate to a town (Medina) which shall devour, (i.e. subdue and conquer) other towns (Lane).
Commentary:
With this verse begins an account of Jesus’ ministry as a Prophet of God. By using the words, a Messenger to the Children of Israel, the verse makes it clear that Jesus’ mission was confined to the House of Israel. He was not a universal Messenger. In fact, as the Gospel itself states, he expressly ordered his disciples not to preach his message to any but the Israelites: "These twelve Jesus sent forth, and commanded them, saying, 'Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel' " (Matt. 10:5, 6). It cannot be argued that this prohibition was confined to the lifetime of Jesus and that after his death his disciples were at liberty to preach to all the nations of the world, for this supposition is belied by the Gospel itself: "But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the son of man be come" (Matt. 10:23). According to this verse, the followers of Jesus were enjoined to confine their preaching to the Children of Israel till the time of his second coming. The same injunction is contained in Matt. 15: 24; 18: 11, 12; 19: 28; Acts 3: 25, 26; 13: 46; Luke 19: 10; 15: 4; 22: 28-30.
Only in Matt. 28:19 there appears some ambiguity about the mission of Jesus but on deeper reflection it becomes clear that here too it is the tribes of Israel that are meant, and not all peoples and all nations. The early disciples understood these words of Jesus in this very sense: "Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only" (Acts 11: 19).
For a clear understanding of the other parts of the present verse, i.e. making birds of clay, etc. it is necessary to remember that it was Jesus’ habit to talk in parables—a way of talking which was predicted in the previous Scriptures to be a characteristic of his speech. Says the Gospel: "All these things spake Jesus unto the multitudes in parables; and without a parable spake he not unto them: that it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables" (Matt. 13:34, 35). Later historians also have referred to this peculiar characteristic of Jesus: "In his popular addresses Jesus would make free use of parables. He spoke in parables to all classes but especially to the people. Without parables he was not wont to speak to them" (Enc. Bib. under Jesus). With this torchlight of history in our hands, it does not remain difficult for us to understand or explain the "signs" of Jesus as mentioned in the present verse.
There is no mention in the Bible of the miracle of creating birds popularly believed to have been performed by Jesus. If Jesus had really created birds, there is no reason why the Bible should have omitted to mention it, particularly when the creation of birds was a miracle the like of which had never been shown before by any Messenger of God. The mention of such a miracle would certainly have established his superiority over other Prophets and would have lent some support to the claim to divinity which has been foisted upon him by his later followers. Of the different meanings of خلق i.e. measuring, determining, designing or fashioning; making and creating, etc. given under Important Words above, it is in the former sense that this word has been used in this verse. In the sense of "creating'', the act of khalq has not been attributed in the Quran to any other being or thing except God. In fact, the Quran has laid the greatest emphasis on this exclusive attribute of God Who has been again and again declared to be the sole "Creator" of all things. All others to whom creation has been attributed are declared by the Quran to have been themselves created by God and to be devoid of all power to create anything (e.g. see 13:17; 16:21; 22:74; 25:4; 31:11, 12; 35:41 and 46:5). Even the silly notion that the power of creating though the unshared prerogative of God, might have been temporarily delegated by Him to another is rejected by the Quran (39:30 & 16:72).
In the light of the above explanation, and keeping in view the figurative sense of "clay", for which see Important Words above, the clause, I will fashion out for you a creation out of clay after the manner of a bird, then I will breathe into it (a new spirit) and it will become a soaring being, would mean that if ordinary men of humble origin but possessing the inherent power of growth and development came into contact with Jesus and accepted his message they would undergo a complete transformation in their lives. From men grovelling in the dust and not seeing beyond their material cares and mundane concerns, they would become converted into birds soaring high into the lofty regions of the spiritual firmament. And this is exactly what happened. The humble and despised fishermen of Galilee, under the impact of the ennobling teaching of their Master, began soaring like birds, preaching to the world of Israel the word of God and bravely facing all sorts of hardships and privations and making sacrifices that should adorn the history of any nation. Says Jesus: "I say unto you, Take no thought for your life, what ye shall eat, and what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?" (Matt. 6:25, 26).
The miracle relating to the making of birds from clay may be interpreted in another way as well. In the time of Jesus people had a special liking for the practice of occult sciences —hypnotism, mesmerism, etc. So it is possible that God granted him special power of this kind in order to impress the people and make them believe in him. In this case the sign of making birds would mean that Jesus made small clay models of birds and then through a sort of mesmerism made them appear to fly in the air. But this did not convert them into real living birds; for as soon as the influence was removed, they fell down to the ground like so many lumps of earth. This miracle of Jesus was more or less like the miracle of the rod of Moses which was temporarily made to look like a real serpent but was actually not so. But whatever the significance of the sign, it was performed, as the verse clearly puts it, by the command of Allah, and Jesus possessed no power of creation. (For fuller description see Izalah’-e-Auham by Ahmad, the Promised Messiah).
As for healing the blind and the leprous, it appears from the Bible that persons suffering from certain diseases (leprosy, etc.) were considered unclean and were, therefore, not allowed to come in contact with other men. If, therefore, the word ابری be taken to mean, "I declare to be free", the clause would signify that the legal or social disabilities and disadvantages under which persons suffering from such maladies laboured were removed by Jesus. If, however, the word be interpreted as "I heal," then the clause would mean that Jesus used to heal persons suffering from these diseases. But as indicated above, Jesus used to speak in metaphors. So just as the "creation" spoken of is spiritual creation, the diseases mentioned are spiritual diseases. The Prophets of God are spiritual physicians; they give eyes to those that have lost spiritual sight, and they give hearing to those who are spiritually deaf, and they restore life to those who are spiritually dead (see also Matt. 13:15). In this case the word اکمه (blind or one who is blind at night) would stand for such person as possesses the light of faith but being weak, cannot stand trials. He sees in the daytime, i.e. so long as there are no trials and the sun of faith shines forth unclouded; but when the night comes on, i.e. when there are trials, and sacrifices have to be made, he loses his spiritual vision and stands still (cf. 2:21). Similarly, the word ابرص(leprous) would, in the spiritual sense, stand for one who is imperfect in faith, having patches of diseased skin among healthy ones. But even if these words be taken in their physical sense, Jesus is proved to possess no peculiar power. All Prophets heal diseases and ailments by the power of prayer. In this case, however, the word اکمه (blind) would be taken in the sense of one who cannot see at night or one whose sight is weak.
The clause, I will quicken the dead, does not mean that Jesus actually brought the dead to life. Those actually dead are never restored to life in this world. Such a belief is diametrically opposed to the whole Quranic teaching (23:100, 101; 21:96; 39:59, 60; 2:29; 40:12; 45:27). The sayings of the Holy Prophet are also clear on this point. For instance, it is related that when Jabir’s father, who was a Companion of the Holy Prophet, was killed in the Battle of Uhud and the lad was much grieved, the Holy Prophet consolingly told him that God had lovingly spoken to his father in the other world and had asked him to beg of Him anything he liked, for that would be given to him. Thereupon Jabir’s father said, "Grant me, my Lord, another lease of life on earth that I may again be killed in Thy way". God replied, "I would certainly have done so, but the word has gone forth from Me that the dead shall not be sent back to the earth" (Tirmidhi & Majah).
That the so-called dead who are reported to have been raised by Jesus were not actually dead is clear from the Gospels as well. The incident described in Matt. 9:23-25 sheds some light on it. As a matter of fact, Prophets are only sent to give life to those who are spiritually dead. Jesus, Moses, Abraham and, above all, the Holy Prophet of Islam brought about a complete change in the lives of their followers. This, in religious language, is termed raising the dead to life. Literally, too, the word موتی (the dead) does not necessarily mean those physically dead. It is also used about those who are dead spiritually, morally or intellectually. The Quran freely speaks of the quickening of the dead in the sense of granting life to the spiritually dead (e.g. 3:28; 6:123; 8:43; 25:50; 36:71). In 8:25 the Holy Prophet himself has been spoken of as giving life to the dead. Says the Quran: O ye who believe, respond to Allah and the Messenger when he calls you that he may give you life. Here it is spiritual and intellectual life that is meant, for Muslims do not believe that the Holy Prophet ever brought an actually dead person to life.
The miracles of Jesus, as mentioned in this verse, have been stated in a natural order. First of all is mentioned the change in the outlook and way of life of those that came in contact with him. From men of the world, they became men of God. They rose from the dust and began soaring in the air. Then are mentioned some of the more common spiritual diseases of which Jesus cured the people; the blind were given spiritual sight and those having diseased skins were healed. Finally, the spiritually dead are declared to have received through Jesus a new life. Thus not only a natural order but a sort of progressive order is found in the verse, the climax, so far as individual reformation is concerned, being reached with the miracle relating to the quickening of the dead. But if the verse be interpreted literally, no arrangement seems to exist in the order in which the miracles are described here, i.e. (1) the creation of birds out of clay; (2) the healing of the blind; (3) the healing of those suffering from leprosy, i.e. those who had patches of disease on their skin; and (4) the raising of the dead to life.
The true climax, however, reaches in the miracle or sign mentioned in the clause, I will announce to you what you will eat and what you will store up in your houses. According to Abul-Baqa’, the words نبأ (news) and انبأ (he gave the news) are used in the Quran for announcing matters of great importance (Kulliyyat). This shows that, what Jesus is here represented as announcing to the people, are matters of supreme im-portance to his followers. The language of the verse being parabolic, the word تاکلون (you will eat) will be taken figuratively, mean, "you will subdue or conquer" (see under Important Words above). Thus the clause, I will announce to you what you will eat, would mean, "I will let you know what you will subdue or conquer", i.e. "I will announce to you the conquests you are destined to make in future". The other expression, i.e. I will also let you know what you will store up in your houses, would mean, "I will let you know the deeds which you should or would leave behind for posterity".
The entire clause may have yet another meaning. It may mean that Jesus told his disciples: (1) what they should eat, i.e. what they should spend to meet their physical needs, and (2) what they should store up, i.e. what they should lay up as a spiritual treasure in Heaven. In other words, Jesus told them that their earnings should be honestly and lawfully acquired and that they should spend their savings in the way of God, having no thought for the morrow which should be left to God (see Matt. 6:25, 26 as quoted above).
c
43:60; 61:7.
d
5:111.
419A
The words "a Messenger to the Children of Israel" show that the mission of Jesus was confined to the House of Israel. He was not a World- Messenger (Matt. 10: 5, 6; 15: 24; 19: 28. Acts, 3: 25, 26; 13: 46. Luke, 19: 10; 22: 28-30).
420
Khalaqa means, he measured, designed, fashioned or planned; God produced or created or brought into existence a thing or being without there being any previously existing pattern or model or similitude, i.e. he originated it (Lane & Lisan).
420A
Tin means, clay; earth; mould; etc. Figuratively, at-Tin may signify such persons as possess docile natures suitable for being moulded into any good shape like pliable clay.
420B
Hai’ah means, form; fashion; garb; state; manner; mode or quality (Lane).
420C
Tair means, a bird. Metaphorically the word signifies a highly spiritual man who soars high into spiritual regions as Asad (literally a lion) is used for a brave man and Dabbah for a worthless person, a worm of the earth (34:15).
420D
’Ubri’u is derived from Bari’a which means, he was or became clear or free from a thing and signifies, I heal; I declare a person free from the defect attributed to him (Lane).
420E
Akmah means, one who cannot see at night; one born blind; one who becomes blind afterward; one deprived of reason and understanding (Mufradat).
420F
There is no mention in the Bible of the miracle which is popularly believed to have been performed by Jesus that he created birds. If Jesus had really created birds, there is no reason why the Bible should have omitted to mention this, particularly when the creating of birds was a miracle the like of which had never been shown before by any Messenger of God. The mention of such a miracle would certainly have established his great superiority over all other Prophets and would have lent some support to the claim to Divinity which has been foisted upon him by his later followers. Of the different meanings of Khalq—(1) measuring; determining; designing, (2) fashioning; making and creating, etc. it is in the former sense that this word has been used in this verse. In the sense of "creating," the act of Khalq has not been attributed in the Qur’an to any other being or thing except God (13:17; 16:21; 22:74; 25:4; 31:11, 12; 35:41 & 46:5). In the light of the above explanation, and keeping in
420G
The entire clause may mean that Jesus told his disciples what they should eat, i.e. what they should spend to meet their physical needs, and what they should store up i.e. what they should lay up as spiritual treasure in Heaven. In other words he told them that their earnings should be honestly and lawfully acquired and that they should spend their savings in the way of God, having no thought for the morrow which should be left to God (Matt. 6: 25, 26).
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَاۡکُلُوا الرِّبٰۤوا اَضۡعٰفًا مُّضٰعَفَۃً ۖ وَّاتَّقُوا اللّٰہَ لَعَلَّکُمۡ تُفۡلِحُوۡنَ
2:276; 30:40.
此处 اَضْعَافًا مُضٰعَفَةْ (Ad‘afan Muda‘afah) 无限增加不是用作修饰语来限定利息(رِبٰوا, Riba) 的意思,从而才把它限定为某种利息。这些词被用作为描述性字句来表明不断增加的利息的固有特性。虽然现在基督教国家收取利息是合法的, 但为穆撒所禁止的 («出埃及记» 22:25; «利未记» 25:36, 37; «申命记» 23:19, 20)。本节经文的意思不是说利率适当的利息是允许的, 只是不允许高利率利息吧了。要禁止一切利息, 不管 (利率) 是适度的还是过高的。还用了(Ad‘afan Muda‘afah) (重复加培) 这些词, 只是为了说明在穆圣时代这是非常流行的一种作法。因而提到对利息的严格限制只是为了揭示它的凶恶, 否则, 一切利息都是被禁止的。这在2:276-281中已陈述得很清楚。在论述战争这题目时, 提及关于利息的戒律是十分有意义的。在2:280中也提到与战争这题目有关系的禁止利息。这说明战争与利息相互关系密切--------现代战争充分证实的一个事实。事实上, 利息确是战争的原因之一, 并且起着延长战争的作用。
چونکہ سود روپیہ کو آسانی سے بڑھا دیتا ہے اس لئے فرمایا کہ سودنہ کھایا کرو۔ جو بغیر محنت کے مال کو بڑھاتا چلا جاتا ہے۔
2:276; 30:40.
The words Ad‘afan Muda‘afah are not used here as a qualifying phrase to restrict the meaning of Riba (interest) so as to confine it to a particular kind of interest. They are used as a descriptive clause to point to the inherent nature of Riba (interest) which continually goes on increasing. The charging of interest, although now legalized by Christian nations, was prohibited by Moses (Exod. 22: 25; Lev. 25: 36, 37; Deut. 23: 19, 20). The verse does not mean that interest is permissible at a moderate rate, only a high rate having been disallowed. All interest is prohibited, whether moderate or excessive; and the words Ad‘afan Muda‘afah rendered as, involving multiple additions, have been added only to point to the practice actually in vogue in the time of the Holy Prophet. Thus the extreme limit has been mentioned merely to bring out its heinousness, otherwise, all interest is prohibited, as clearly stated in 2:276-281. Mention of the commandment about the prohibi
2:276; 30:40.
Important Words:
الربوا (interest). See 2:276.
اضعافا مضاعفة (involving diverse additions). اضعاف is the plural of ضعف which originally means, the like of a thing. In its wider significance, the word means the like of a thing or more than that indefinitely. So اضعاف means, manifold or simply a great addition, the addition being unlimited. مضاعفة is the infinitive of ضاعف. They say ضاعفه i.e. he doubled it or trebled it, or redoubled it, or simply increased it indefinitely (Aqrab & Taj). The expression اضعافا مضاعفة would mean, increased manifold; or increased indefinitely. It should be noted that the words اضعافا مضاعفة are not used here as a qualifying phrase to restrict the meaning of ربوا (interest) so as to confine it to a particular kind of interest. They are used as a descriptive cause to point to the inherent nature of ربوا (interest) which involves a continual increase that never ends.
Commentary:
The charging of interest, although now legalized by Christian nations, was prohibited by Moses (see Exod. 22:25; Lev. 25:36, 37; Deut. 23:19).
The verse does not mean that usury is permissible at a moderate rate, only a high rate being disallowed. All interest is prohibited, whether moderate or excessive; and the words اضعافا مضاعفة rendered as, involving diverse additions, have been added only to point to the practice that was actually in vogue in the time of the Prophet. Thus the extreme limit has been mentioned merely to bring out its heinousness whereas, in fact, all interest is prohibited, as clearly stated in 2:276-281.
The mention of the prohibition of interest while dealing with the subject of war is significant. We find that in 2:276-281 the prohibition of interest has also been mentioned in connection with the question of war. This shows that war and interest are closely related to one another - a fact amply borne out by the history of modern times. As a matter of fact, interest is one of the causes of war, and it also helps to prolong it. If there were no lending and borrowing at interest, wars could not be prolonged. If it is asked how the expenses of war are to be met in Islam, if money is not to be borrowed on interest, the answer is that when an aggressive war is forced upon Muslims, they are required to make free contributions for the sake of their religion and country. Suitable taxes also provide a fair means to meet the expenses of war, and taxes automatically prove a check on the undue prolongation of hostilities. See also 2:276, 277; 2:279, 280.
The mention of the prohibition of interest in connection with wars also shows that the verses of the Quran have not been thrown together at random but that there runs a wise and natural order through them.
c
2:276; 30:40.
279
此处 اَضْعَافًا مُضٰعَفَةْ (Ad‘afan Muda‘afah) 无限增加不是用作修饰语来限定利息(رِبٰوا, Riba) 的意思,从而才把它限定为某种利息。这些词被用作为描述性字句来表明不断增加的利息的固有特性。虽然现在基督教国家收取利息是合法的, 但为穆撒所禁止的 («出埃及记» 22:25; «利未记» 25:36, 37; «申命记» 23:19, 20)。本节经文的意思不是说利率适当的利息是允许的, 只是不允许高利率利息吧了。要禁止一切利息, 不管 (利率) 是适度的还是过高的。还用了(Ad‘afan Muda‘afah) (重复加培) 这些词, 只是为了说明在穆圣时代这是非常流行的一种作法。因而提到对利息的严格限制只是为了揭示它的凶恶, 否则, 一切利息都是被禁止的。这在2:276-281中已陈述得很清楚。在论述战争这题目时, 提及关于利息的戒律是十分有意义的。在2:280中也提到与战争这题目有关系的禁止利息。这说明战争与利息相互关系密切--------现代战争充分证实的一个事实。事实上, 利息确是战争的原因之一, 并且起着延长战争的作用。
3
چونکہ سود روپیہ کو آسانی سے بڑھا دیتا ہے اس لئے فرمایا کہ سودنہ کھایا کرو۔ جو بغیر محنت کے مال کو بڑھاتا چلا جاتا ہے۔
a
2:276; 30:40.
415
Important Words:
الربوا (interest). See 2:276.
اضعافا مضاعفة (involving diverse additions). اضعاف is the plural of ضعف which originally means, the like of a thing. In its wider significance, the word means the like of a thing or more than that indefinitely. So اضعاف means, manifold or simply a great addition, the addition being unlimited. مضاعفة is the infinitive of ضاعف. They say ضاعفه i.e. he doubled it or trebled it, or redoubled it, or simply increased it indefinitely (Aqrab & Taj). The expression اضعافا مضاعفة would mean, increased manifold; or increased indefinitely. It should be noted that the words اضعافا مضاعفة are not used here as a qualifying phrase to restrict the meaning of ربوا (interest) so as to confine it to a particular kind of interest. They are used as a descriptive cause to point to the inherent nature of ربوا (interest) which involves a continual increase that never ends.
Commentary:
The charging of interest, although now legalized by Christian nations, was prohibited by Moses (see Exod. 22:25; Lev. 25:36, 37; Deut. 23:19).
The verse does not mean that usury is permissible at a moderate rate, only a high rate being disallowed. All interest is prohibited, whether moderate or excessive; and the words اضعافا مضاعفة rendered as, involving diverse additions, have been added only to point to the practice that was actually in vogue in the time of the Prophet. Thus the extreme limit has been mentioned merely to bring out its heinousness whereas, in fact, all interest is prohibited, as clearly stated in 2:276-281.
The mention of the prohibition of interest while dealing with the subject of war is significant. We find that in 2:276-281 the prohibition of interest has also been mentioned in connection with the question of war. This shows that war and interest are closely related to one another - a fact amply borne out by the history of modern times. As a matter of fact, interest is one of the causes of war, and it also helps to prolong it. If there were no lending and borrowing at interest, wars could not be prolonged. If it is asked how the expenses of war are to be met in Islam, if money is not to be borrowed on interest, the answer is that when an aggressive war is forced upon Muslims, they are required to make free contributions for the sake of their religion and country. Suitable taxes also provide a fair means to meet the expenses of war, and taxes automatically prove a check on the undue prolongation of hostilities. See also 2:276, 277; 2:279, 280.
The mention of the prohibition of interest in connection with wars also shows that the verses of the Quran have not been thrown together at random but that there runs a wise and natural order through them.
a
2:276; 30:40.
477
The words Ad‘afan Muda‘afah are not used here as a qualifying phrase to restrict the meaning of Riba (interest) so as to confine it to a particular kind of interest. They are used as a descriptive clause to point to the inherent nature of Riba (interest) which continually goes on increasing. The charging of interest, although now legalized by Christian nations, was prohibited by Moses (Exod. 22: 25; Lev. 25: 36, 37; Deut. 23: 19, 20). The verse does not mean that interest is permissible at a moderate rate, only a high rate having been disallowed. All interest is prohibited, whether moderate or excessive; and the words Ad‘afan Muda‘afah rendered as, involving multiple additions, have been added only to point to the practice actually in vogue in the time of the Holy Prophet. Thus the extreme limit has been mentioned merely to bring out its heinousness, otherwise, all interest is prohibited, as clearly stated in 2:276-281. Mention of the commandment about the prohibi
اَلَّذِیۡنَ قَالُوۡۤا اِنَّ اللّٰہَ عَہِدَ اِلَیۡنَاۤ اَلَّا نُؤۡمِنَ لِرَسُوۡلٍ حَتّٰی یَاۡتِیَنَا بِقُرۡبَانٍ تَاۡکُلُہُ النَّارُ ۗ قُلۡ قَدۡ جَآءَکُمۡ رُسُلٌ مِّنۡ قَبۡلِیۡ بِالۡبَیِّنٰتِ وَبِالَّذِیۡ قُلۡتُمۡ فَلِمَ قَتَلۡتُمُوۡہُمۡ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ
مراد یہ نہیں کہ آگ کہیں سے آکر اسے بھسم کر دیتی تھی بلکہ مراد اس قربانی سے تھی جو آگ میں جلا دی جاتی اور اسے سوختنی قربانی کہا جاتا تھا۔ ایسی قربانی کا رواج ہندوؤں، ایرانیوں اور یہود میں بہت تھا۔
5:33; 14:10; 40:84.
The verse answers the objection of the Jews about the burnt offerings by saying that the observance of the law regarding such offerings was no criterion to test the truth of a Prophet, because that could easily be done by an impostor. It was only "clear signs" that demonstrated and established the truth of a claimant. But even if observance of burnt offerings was the criterion of a true Prophet, the Jews had no right to raise an objection. The charge is driven home to them in the words, "Why did they reject those Prophets who strictly conformed to that law?"
5:33; 14:10; 40:84.
Commentary:
The enemies of truth never admit their defeat. They continue to seek new pretexts for refusing to believe in it. When the Jews were told that they had opposed the Prophets of God through covetousness (3:181-182), they retorted by saying that they did not oppose Muslims through covetousness but because, animals unlike them, the Muslims devoured even that which they offered as sacrifices, instead of burning them at the altar according to the Jewish Law (Lev. 1:11-17). Thus, it was not they but the Muslims who were greedy and covetous and they could not, therefore, consistently with the Law of Moses, accept the Prophet who did not observe that Law.
The Quran answers this objection by saying that the observance of the law about burnt offerings was no criterion to test the truth of a Prophet, because that could easily be done by an impostor. It was البینات (clear signs) only that demonstrated and established the truth of a claimant. But even if observance of burnt offerings was the criterion of a true Prophet, the Jews had no right to raise an objection; for in that case the question arose, why did they reject those Prophets who strictly conformed to that law? The fact that the Jewish demand referred to in the words, that which you speak of, has been mentioned in the verse separately from clear signs, shows that what the Jews spoke of was not a miracle, but that they were only referring to the law about burnt offerings, and not to the miracle of fire descending from heaven to consume a sacrifice, as is generally but wrongly believed.
a
5:33; 14:10; 40:84.
296
本节经文回答了犹太人反对火焚供品的理由。经文说, 遵守有关这种供品的法规绝不是考验先知的真诚的标准, 因为骗子也能轻而易举的做到这一点。只有 “明显的迹象” 才能证实宣称者的真诚。但即使遵守火焚供品是考验一个真诚的先知的标准, 犹太人也没有权利提出反对。这句话可使他们了解他们是应该谴责的; “他们为什么要否认那些严格遵守那条法规的先知?”
1
مراد یہ نہیں کہ آگ کہیں سے آکر اسے بھسم کر دیتی تھی بلکہ مراد اس قربانی سے تھی جو آگ میں جلا دی جاتی اور اسے سوختنی قربانی کہا جاتا تھا۔ ایسی قربانی کا رواج ہندوؤں، ایرانیوں اور یہود میں بہت تھا۔
b
5:33; 14:10; 40:84.
466
Commentary:
The enemies of truth never admit their defeat. They continue to seek new pretexts for refusing to believe in it. When the Jews were told that they had opposed the Prophets of God through covetousness (3:181-182), they retorted by saying that they did not oppose Muslims through covetousness but because, animals unlike them, the Muslims devoured even that which they offered as sacrifices, instead of burning them at the altar according to the Jewish Law (Lev. 1:11-17). Thus, it was not they but the Muslims who were greedy and covetous and they could not, therefore, consistently with the Law of Moses, accept the Prophet who did not observe that Law.
The Quran answers this objection by saying that the observance of the law about burnt offerings was no criterion to test the truth of a Prophet, because that could easily be done by an impostor. It was البینات (clear signs) only that demonstrated and established the truth of a claimant. But even if observance of burnt offerings was the criterion of a true Prophet, the Jews had no right to raise an objection; for in that case the question arose, why did they reject those Prophets who strictly conformed to that law? The fact that the Jewish demand referred to in the words, that which you speak of, has been mentioned in the verse separately from clear signs, shows that what the Jews spoke of was not a miracle, but that they were only referring to the law about burnt offerings, and not to the miracle of fire descending from heaven to consume a sacrifice, as is generally but wrongly believed.
a
5:33; 14:10; 40:84.
539
The verse answers the objection of the Jews about the burnt offerings by saying that the observance of the law regarding such offerings was no criterion to test the truth of a Prophet, because that could easily be done by an impostor. It was only "clear signs" that demonstrated and established the truth of a claimant. But even if observance of burnt offerings was the criterion of a true Prophet, the Jews had no right to raise an objection. The charge is driven home to them in the words, "Why did they reject those Prophets who strictly conformed to that law?"
وَاٰتُوا الۡیَتٰمٰۤی اَمۡوٰلَہُمۡ ۖ وَلَا تَتَبَدَّلُوا الۡخَبِیۡثَ بِالطَّیِّبِ ۖ وَلَا تَاۡکُلُوۡۤا اَمۡوٰلَہُمۡ اِلٰۤی اَمۡوٰلِکُمۡ ۚ اِنَّہٗ کَانَ حُوۡبًا کَبِیۡرًا
4:11, 128; 6:153; 17:35.
4:11, 128; 6:153; 17:35.
After mentioning the two favours of God in the previous verse, viz. the multiplication of many men and women from a "single soul", and their preservation from destruction by instituting ties of relationship, the Qur’an proceeds to emphasize the need of protecting posterity by safeguarding the rights and interests of orphans.
4:11, 128; 6:153; 17:35.
Important Words:
حوبا (sin) is derived from حاب meaning, he sinned; he did what was unlawful. حوب means: (1) a great sin or simply sin or crime; (2) wrong or injustice; (3) perdition, destruction or death; (4) disease; (5) a trial, trouble or affliction (Lane & Aqrab).
Commentary:
After mentioning two favours of God in the previous verse, viz. the multiplying of many men and women from a "single soul", and preserving them from destruction by instituting ties of relationship, the Quran proceeds to emphasize the need of protecting posterity by safeguarding the rights and interests of orphans.
The expression, and exchange not the bad for the good, means that if you do not give the orphans their property, the result will be that your own pure possessions will become impure and you yourselves will suffer in the long run.
The words, devour not their property with your own, contain a warning to guardians not to mix up the property of orphans with their own with the intention of misappropriating it. The clause also hints that if the guardian of an orphan possesses sufficient means of subsistence, he should not take anything out of the property of his ward as a compensation for his guardianship.
c
4:11, 128; 6:153; 17:35.
a
4:11, 128; 6:153; 17:35.
485
Important Words:
حوبا (sin) is derived from حاب meaning, he sinned; he did what was unlawful. حوب means: (1) a great sin or simply sin or crime; (2) wrong or injustice; (3) perdition, destruction or death; (4) disease; (5) a trial, trouble or affliction (Lane & Aqrab).
Commentary:
After mentioning two favours of God in the previous verse, viz. the multiplying of many men and women from a "single soul", and preserving them from destruction by instituting ties of relationship, the Quran proceeds to emphasize the need of protecting posterity by safeguarding the rights and interests of orphans.
The expression, and exchange not the bad for the good, means that if you do not give the orphans their property, the result will be that your own pure possessions will become impure and you yourselves will suffer in the long run.
The words, devour not their property with your own, contain a warning to guardians not to mix up the property of orphans with their own with the intention of misappropriating it. The clause also hints that if the guardian of an orphan possesses sufficient means of subsistence, he should not take anything out of the property of his ward as a compensation for his guardianship.
a
4:11, 128; 6:153; 17:35.
559
After mentioning the two favours of God in the previous verse, viz. the multiplication of many men and women from a "single soul", and their preservation from destruction by instituting ties of relationship, the Qur’an proceeds to emphasize the need of protecting posterity by safeguarding the rights and interests of orphans.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَاۡکُلُوۡۤا اَمۡوٰلَکُمۡ بَیۡنَکُمۡ بِالۡبٰطِلِ اِلَّاۤ اَنۡ تَکُوۡنَ تِجٰرَۃً عَنۡ تَرَاضٍ مِّنۡکُمۡ ۚ وَلَا تَقۡتُلُوۡۤا اَنۡفُسَکُمۡ ۚ اِنَّ اللّٰہَ کَانَ بِکُمۡ رَحِیۡمًا
2:189.
2:189.
2:189.
Commentary:
By unlawful means is meant all those means and methods which are forbidden by the Law.
The verse declares all commercial transactions without the mutual consent of seller and buyer to be null and void.
The clause, kill not yourselves, makes it clear that the devouring of other person’s property by unlawful means, or carrying on transaction without the free consent of the parties concerned brings about the moral death of the guilty party.
The words, kill not yourselves, also imply interdiction of suicide. The Holy Prophet is reported to have said, "Whosoever kills himself with a weapon, will be brought on the Day of Judgement with the said weapon in his hand and will be thrown into the Fire wherein he will abide. And whosoever kills himself with a poison will be thrown into the Fire, with that poison in his hand, where he will continue to take it" (Kathir).
b
2:189.
a
2:189.
508
Commentary:
By unlawful means is meant all those means and methods which are forbidden by the Law.
The verse declares all commercial transactions without the mutual consent of seller and buyer to be null and void.
The clause, kill not yourselves, makes it clear that the devouring of other person’s property by unlawful means, or carrying on transaction without the free consent of the parties concerned brings about the moral death of the guilty party.
The words, kill not yourselves, also imply interdiction of suicide. The Holy Prophet is reported to have said, "Whosoever kills himself with a weapon, will be brought on the Day of Judgement with the said weapon in his hand and will be thrown into the Fire wherein he will abide. And whosoever kills himself with a poison will be thrown into the Fire, with that poison in his hand, where he will continue to take it" (Kathir).
c
2:189.
وَمَا لَکُمۡ اَلَّا تَاۡکُلُوۡا مِمَّا ذُکِرَ اسۡمُ اللّٰہِ عَلَیۡہِ وَقَدۡ فَصَّلَ لَکُمۡ مَّا حَرَّمَ عَلَیۡکُمۡ اِلَّا مَا اضۡطُرِرۡتُمۡ اِلَیۡہِ ۗ وَاِنَّ کَثِیۡرًا لَّیُضِلُّوۡنَ بِاَہۡوَآئِہِمۡ بِغَیۡرِ عِلۡمٍ ۗ اِنَّ رَبَّکَ ہُوَ اَعۡلَمُ بِالۡمُعۡتَدِیۡنَ
2:174; 5:4, 5; 6:146; 16:116.
2:174; 5:4, 5; 6:146; 16:116.
2:174; 5:4-5; 6:146; 16:116.
Commentary:
In this verse the objection of disbelievers has been answered in the very words in which it was made. Their objection was that Muslims profess to be devoted to the name of Allah, yet they do not eat of the flesh of the animal killed by God, i.e. the animal that dies of itself. The answer given in the present verse is, "when we are devoted to Allah, why should we not eat of the food on which the name of our Lord is pronounced?" But the name of God is not pronounced on an animal that dies of itself. Its death takes place under the general law of nature.
The words, He has already explained, refer to 16:116, which was revealed earlier.
The word "mislead" signifies that man-made teachings, which are given by most men in opposition to the teachings of God, only lead people astray.
The word "transgressors" at the end of the verse indicates that the objections raised against the teachings of God have their source in malice and enmity and those who bring forward such objections are indeed transgressors.
g
2:174; 5:4, 5; 6:146; 16:116.
a
2:174; 5:4-5; 6:146; 16:116.
861
Commentary:
In this verse the objection of disbelievers has been answered in the very words in which it was made. Their objection was that Muslims profess to be devoted to the name of Allah, yet they do not eat of the flesh of the animal killed by God, i.e. the animal that dies of itself. The answer given in the present verse is, "when we are devoted to Allah, why should we not eat of the food on which the name of our Lord is pronounced?" But the name of God is not pronounced on an animal that dies of itself. Its death takes place under the general law of nature.
The words, He has already explained, refer to 16:116, which was revealed earlier.
The word "mislead" signifies that man-made teachings, which are given by most men in opposition to the teachings of God, only lead people astray.
The word "transgressors" at the end of the verse indicates that the objections raised against the teachings of God have their source in malice and enmity and those who bring forward such objections are indeed transgressors.
c
2:174; 5:4, 5; 6:146; 16:116.
وَلَا تَاۡکُلُوۡا مِمَّا لَمۡ یُذۡکَرِ اسۡمُ اللّٰہِ عَلَیۡہِ وَاِنَّہٗ لَفِسۡقٌ ۗ وَاِنَّ الشَّیٰطِیۡنَ لَیُوۡحُوۡنَ اِلٰۤی اَوۡلِیَآئِہِمۡ لِیُجٰدِلُوۡکُمۡ ۖ وَاِنۡ اَطَعۡتُمُوۡہُمۡ اِنَّکُمۡ لَمُشۡرِکُوۡنَ
5:4; 6:146.
The verse explains why it is forbidden to eat such animals as die of themselves or such as are not duly slaughtered with an invocation of the name of God. The pronouncement of the name of God produces sanctifying effect on man’s heart which nullifies the hardening effect which the killing of the animal is likely to produce.
5:4; 6:146.
Commentary:
The verse points out that if believers eat of the flesh of those animals on which the name of God has not been pronounced, it will be an act of disobedience and transgression.
One sin leads to another. If a believer fails to pronounce the name of God on his food, his heart becomes devoid of reverence for Him and this gradually leads to شرك i.e. associating partners with God.
b
5:4; 6:146.
456
这节经文说明禁止吃诸如自行死亡的牲畜, 或未诵安拉之名而宰杀的牲畜的理由。诵呼安拉之名在人类心灵上会产生一种神圣效应, 它可以抵消宰杀牲畜所可能产生的冷酷无情的效应。
a
5:4; 6:146.
863
Commentary:
The verse points out that if believers eat of the flesh of those animals on which the name of God has not been pronounced, it will be an act of disobedience and transgression.
One sin leads to another. If a believer fails to pronounce the name of God on his food, his heart becomes devoid of reverence for Him and this gradually leads to شرك i.e. associating partners with God.
a
5:4; 6:146.
905
The verse explains why it is forbidden to eat such animals as die of themselves or such as are not duly slaughtered with an invocation of the name of God. The pronouncement of the name of God produces sanctifying effect on man’s heart which nullifies the hardening effect which the killing of the animal is likely to produce.
وَدَخَلَ مَعَہُ السِّجۡنَ فَتَیَانِ ۖ قَالَ اَحَدُہُمَاۤ اِنِّیۡۤ اَرٰٮنِیۡۤ اَعۡصِرُ خَمۡرًا ۖ وَّقَالَ الۡاٰخَرُ اِنِّیۡۤ اَرٰٮنِیۡۤ اَحۡمِلُ فَوۡقَ رَاۡسِیۡ خُبۡزًا تَاۡکُلُ الطَّیۡرُ مِنۡہُ ۖ نَبِّئۡنَا بِتَاۡوِیۡلِہٖۤ ۖ اِنَّا نَرٰٮکَ مِنَ الۡمُحۡسِنِیۡنَ
For the dreams of the butler and the baker see Gen. ch. 40.
Commentary:
The expression معه (with him) does not necessarily mean that the two youths were sent to prison with Joseph at the same time. It only means that they were kept in the same prison with him.
The dreams of the butler and the baker are given in detail in Genesis (chap. 40), but their substance is the same as given in the Quran. The fact that they asked Joseph the interpretation of their dreams shows that he was held in very high esteem in the prison for his piety; for it is only from highly spiritual and pious persons that men ask the interpretation of their dreams. His two fellow-prisoners pay a further tribute to Joseph’s piety in the words, we see thee to be of the righteous.
1540
Commentary:
The expression معه (with him) does not necessarily mean that the two youths were sent to prison with Joseph at the same time. It only means that they were kept in the same prison with him.
The dreams of the butler and the baker are given in detail in Genesis (chap. 40), but their substance is the same as given in the Quran. The fact that they asked Joseph the interpretation of their dreams shows that he was held in very high esteem in the prison for his piety; for it is only from highly spiritual and pious persons that men ask the interpretation of their dreams. His two fellow-prisoners pay a further tribute to Joseph’s piety in the words, we see thee to be of the righteous.
1382
For the dreams of the butler and the baker see Gen. ch. 40.