Search Results for "وَكِتَٰبٌ"
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ءَامَنَ ٱلرَّسُولُ بِمَآ أُنزِلَ إِلَيْهِ مِن رَّبِّهِۦ وَٱلْمُؤْمِنُونَ ۚ كُلٌّ ءَامَنَ بِٱللَّهِ وَمَلَٰٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِۦ ۚ وَقَالُوا۟ سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ ٱلْمَصِيرُ
2:137.
3:148, 194; 60:6.
善行确实是达到纯洁精神的主要手段, 但它们的起源却是纯洁的心灵, 这只有坚持正确的信念才能获得。因此, 这节经文详细叙述 «古兰经» 教导的基本信念, 即按照它们自然的程序排列: 信仰安拉、他所有的天使、他一切的经书和他全部的使者。
طلب کرنے کے الفاظ عربی میں محذوف ہیں‘ لیکن اردو میں ان کے ظاہر کیے بغیر کوئی چارہ نہیں۔ اس لئے مجبوراً خطوط سے باہر لکھنے پڑے ہیں۔
See 2:137.
3:148, 194; 60:6.
Good deeds are indeed the principal means for the attainment of spiritual purification, but they have their origin in the purity of the heart, which can be attained only by holding right beliefs. Hence the verse details the fundamental beliefs, which the Qur’an has taught, i.e. belief in God and His angels, His Books and His Messengers, in their natural order.
See 2:137.
3:148, 194; 60:6.
Important Words:
غفرانك (Thy forgiveness). غفران is the noun-infinitive from غفر for which see 2:59 and 2:200. غفران on the part of God signifies, covering man with mercy and forgiveness and saving him from the punishment of sins. It is used in the infinitive form for the sake of emphasis, words like "I or we implore" being understood before it.
Commentary:
The mention of the believers along with the Prophet has a special significance in the verse; the purifying influence of the Holy Prophet has brought into existence a class of men who have become purified both in belief and in deeds, thus fulfilling the object for which the Prophet for whom Abraham had prayed was to make his appearance.
Good deeds are indeed the principal means for the attainment of purification, but they have their origin in the purity of the heart, which can be attained only by holding true beliefs. Hence, the verse details the fundamental points of belief which the Holy Prophet taught his followers, i.e. belief in God and His angels and His Books and His Messengers, mentioned in their natural order.
Among the points of belief detailed here, one is that true believers say, We make no distinction between any of His Messengers. This means that true believers should accept all the Messengers of God, without exception, and should make no distinction between them by accepting some and rejecting others. There is in this, food for thought for those Muslims who reject the Promised Messiah, Founder of the Ahmadiyya Movement, whom God raised in fulfilment of the prophecies of the Holy Prophet and who came to demonstrate the truth of Islam, by cogent reasons and powerful signs.
Another very important means of attaining purification is prayer. The verse represents true believers as offering prayer to God in the ennobling words, We hear and we obey. We implore Thy forgiveness, O our Lord, and to Thee is the returning. This prayer contains four basic elements of purification: (1) man should ever be prepared to listen to God’s commandments; (2) he should be ever ready to obey His commandments, whatever the circumstances; (3) he should always be asking for God’s forgiveness for his sins and shortcomings; and (4) he should never forget that he will one day return to, and stand before, his Maker and will render an account of his works.
c
2:137.
d
3:148, 194; 60:6.
216
善行确实是达到纯洁精神的主要手段, 但它们的起源却是纯洁的心灵, 这只有坚持正确的信念才能获得。因此, 这节经文详细叙述 «古兰经» 教导的基本信念, 即按照它们自然的程序排列: 信仰安拉、他所有的天使、他一切的经书和他全部的使者。
1
طلب کرنے کے الفاظ عربی میں محذوف ہیں‘ لیکن اردو میں ان کے ظاہر کیے بغیر کوئی چارہ نہیں۔ اس لئے مجبوراً خطوط سے باہر لکھنے پڑے ہیں۔
a
See 2:137.
b
3:148, 194; 60:6.
292
Important Words:
غفرانك (Thy forgiveness). غفران is the noun-infinitive from غفر for which see 2:59 and 2:200. غفران on the part of God signifies, covering man with mercy and forgiveness and saving him from the punishment of sins. It is used in the infinitive form for the sake of emphasis, words like "I or we implore" being understood before it.
Commentary:
The mention of the believers along with the Prophet has a special significance in the verse; the purifying influence of the Holy Prophet has brought into existence a class of men who have become purified both in belief and in deeds, thus fulfilling the object for which the Prophet for whom Abraham had prayed was to make his appearance.
Good deeds are indeed the principal means for the attainment of purification, but they have their origin in the purity of the heart, which can be attained only by holding true beliefs. Hence, the verse details the fundamental points of belief which the Holy Prophet taught his followers, i.e. belief in God and His angels and His Books and His Messengers, mentioned in their natural order.
Among the points of belief detailed here, one is that true believers say, We make no distinction between any of His Messengers. This means that true believers should accept all the Messengers of God, without exception, and should make no distinction between them by accepting some and rejecting others. There is in this, food for thought for those Muslims who reject the Promised Messiah, Founder of the Ahmadiyya Movement, whom God raised in fulfilment of the prophecies of the Holy Prophet and who came to demonstrate the truth of Islam, by cogent reasons and powerful signs.
Another very important means of attaining purification is prayer. The verse represents true believers as offering prayer to God in the ennobling words, We hear and we obey. We implore Thy forgiveness, O our Lord, and to Thee is the returning. This prayer contains four basic elements of purification: (1) man should ever be prepared to listen to God’s commandments; (2) he should be ever ready to obey His commandments, whatever the circumstances; (3) he should always be asking for God’s forgiveness for his sins and shortcomings; and (4) he should never forget that he will one day return to, and stand before, his Maker and will render an account of his works.
a
See 2:137.
b
3:148, 194; 60:6.
358
Good deeds are indeed the principal means for the attainment of spiritual purification, but they have their origin in the purity of the heart, which can be attained only by holding right beliefs. Hence the verse details the fundamental beliefs, which the Qur’an has taught, i.e. belief in God and His angels, His Books and His Messengers, in their natural order.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ ءَامِنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَٱلْكِتَٰبِ ٱلَّذِى نَزَّلَ عَلَىٰ رَسُولِهِۦ وَٱلْكِتَٰبِ ٱلَّذِىٓ أَنزَلَ مِن قَبْلُ ۚ وَمَن يَكْفُرْ بِٱللَّهِ وَمَلَٰٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ وَٱلْيَوْمِ ٱلْءَاخِرِ فَقَدْ ضَلَّ ضَلَٰلًۢا بَعِيدًا
2:5, 137; 4:163: 5:60.
4:151.
4:117.
O ye who profess to be believers show by your deeds and actions that your faith is genuine and firmly founded.
2:5, 137; 4:163; 5:60.
4:151.
4:117.
Commentary:
In the clause: O ye who believe, believe in Allah and His Messenger… the first-mentioned belief refers to lip-profession and the second to true and genuine belief which really matters. The words thus show that sometimes expressions like "O ye who believe" or "believers" may be used for those who profess to be believers in Islam but do not live up to its teachings by carrying out faithfully its precepts into practice. Their assertion is a mere lip-profession that carries no weight.
a
2:5, 137; 4:163: 5:60.
b
4:151.
c
4:117.
a
2:5, 137; 4:163; 5:60.
b
4:151.
c
4:117.
601
Commentary:
In the clause: O ye who believe, believe in Allah and His Messenger… the first-mentioned belief refers to lip-profession and the second to true and genuine belief which really matters. The words thus show that sometimes expressions like "O ye who believe" or "believers" may be used for those who profess to be believers in Islam but do not live up to its teachings by carrying out faithfully its precepts into practice. Their assertion is a mere lip-profession that carries no weight.
a
2:5, 137; 4:163: 5:60.
b
4:151.
c
4:117.
683
O ye who profess to be believers show by your deeds and actions that your faith is genuine and firmly founded.
يَٰٓأَهْلَ ٱلْكِتَٰبِ قَدْ جَآءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِّمَّا كُنتُمْ تُخْفُونَ مِنَ ٱلْكِتَٰبِ وَيَعْفُوا۟ عَن كَثِيرٍ ۚ قَدْ جَآءَكُم مِّنَ ٱللَّهِ نُورٌ وَكِتَٰبٌ مُّبِينٌ
The Holy Prophet (33:46, 47).
5:20.
Important Words:
یعفو (passes over) is derived from عفا which gives a number of meanings for which see 2:110. Among others the word عفاmeans, it became effaced or obliterated; or He (God) effaced or obliterated (a sin, etc.), i.e. forgave and pardoned. عفوت عن الحق means, I have relinquished or given up my right or what was due to me. The word العفو is also used in the sense of التركi.e. the act of giving up or abandoning or leaving off or passing over (Taj).
Commentary:
The verse refers to the suppression of many noble teachings and great truths by the People of the Book and draws their attention to the fact that not only are many of the truths contained in the older Books being re-taught by the Holy Prophet of Islam but also many more are being revealed and new and wider avenues of guidance have been opened, though at the same time some laws and ordinances which proved burdensome to the previous peoples or were meant only for a specific period have not been embodied in the teachings of the new Faith.
The word "Light" at the end of the verse refers to the Holy Prophet, who elsewhere in the Quran has been called "a Bright Lamp" (33:47), because from him later Reformers were to receive the light of divine knowledge. It may also contain a reference to the fact that the Holy Prophet was the "Seal of the Prophets" (33:41) in the sense that he who followed him in the most perfect manner could receive even the gift of prophethood from God—a great truth laid bare by the Holy Founder of the Ahmadiyya Movement. The Holy Prophet was, thus, a great spiritual light that could kindle other similar lights. But it must be clearly understood that since the Law of Islam is perfect in all respects and is meant for all ages to come, no other Book of Law can come after the Quran.
a
5:20.
653
Important Words:
یعفو (passes over) is derived from عفا which gives a number of meanings for which see 2:110. Among others the word عفاmeans, it became effaced or obliterated; or He (God) effaced or obliterated (a sin, etc.), i.e. forgave and pardoned. عفوت عن الحق means, I have relinquished or given up my right or what was due to me. The word العفو is also used in the sense of التركi.e. the act of giving up or abandoning or leaving off or passing over (Taj).
Commentary:
The verse refers to the suppression of many noble teachings and great truths by the People of the Book and draws their attention to the fact that not only are many of the truths contained in the older Books being re-taught by the Holy Prophet of Islam but also many more are being revealed and new and wider avenues of guidance have been opened, though at the same time some laws and ordinances which proved burdensome to the previous peoples or were meant only for a specific period have not been embodied in the teachings of the new Faith.
The word "Light" at the end of the verse refers to the Holy Prophet, who elsewhere in the Quran has been called "a Bright Lamp" (33:47), because from him later Reformers were to receive the light of divine knowledge. It may also contain a reference to the fact that the Holy Prophet was the "Seal of the Prophets" (33:41) in the sense that he who followed him in the most perfect manner could receive even the gift of prophethood from God—a great truth laid bare by the Holy Founder of the Ahmadiyya Movement. The Holy Prophet was, thus, a great spiritual light that could kindle other similar lights. But it must be clearly understood that since the Law of Islam is perfect in all respects and is meant for all ages to come, no other Book of Law can come after the Quran.
727D
The Holy Prophet (33:46, 47).
وَكَتَبْنَا عَلَيْهِمْ فِيهَآ أَنَّ ٱلنَّفْسَ بِٱلنَّفْسِ وَٱلْعَيْنَ بِٱلْعَيْنِ وَٱلْأَنفَ بِٱلْأَنفِ وَٱلْأُذُنَ بِٱلْأُذُنِ وَٱلسِّنَّ بِٱلسِّنِّ وَٱلْجُرُوحَ قِصَاصٌ ۚ فَمَن تَصَدَّقَ بِهِۦ فَهُوَ كَفَّارَةٌ لَّهُۥ ۚ وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ
تورات میں لکھا ہے ’’اور جو کوئی کسی آدمی کو مار ڈالے وہ ضرور جان سے مارا جائے۔ اور اگر کوئی شخص اپنے ہمسایہ کو عیب دار بنادے تو جیسا اس نے کیا ویسا ہی اس سے کیا جائے یعنی عضو توڑنے کے بدلے عضو توڑنا ہو اور آنکھ کے بدلے آنکھ اور دانت کے بدلے دانت‘‘۔ (پرانا عہدنامہ احبار باب۲۴ آیت۱۹‘۲۰)
5:45, 48.
See Exod. 21:23-25 and Leviticus 24: 19-21. The words, and whoso waives the right thereto, constitute evidence of the fact that teaching about forgiveness of which Christians boast so much was no monopoly of the Gospels. It also formed part of the teaching of Moses though Moses’s teaching lays stress on retaliation, as does that of Jesus on forgiveness and non-resistance.
5:45, 48.
Commentary:
As the law mentioned in this verse is clearly stated to have belonged to the Torah, though it is not to be found in the Bible as we now have it, the words, And whoso waives the right thereto, constitute clear evidence of the fact that the teaching about forgiveness of which Christians boast so much was no monopoly of the Gospels. It was contained in the Torah also, though at the same time there can be no denying the fact that the teachings of Moses lay extra stress on retaliation, as do those of Jesus on forgiveness and non-resistance.
a
5:45, 48.
378
见 «出埃及记» 21:23-25和 «利未记» 24:19-21。“凡放弃这个权利的” 这些字, 指证了一个事实, 即基督徒常自我炫耀的宽恕之道, 并非 «新约书» 所独有。虽然穆撒的教导强调报复, 但是, 正好像伊撒关于宽恕和不抵抗的教导所做的那样, 宽恕也是穆撒教导的一部分。
2
تورات میں لکھا ہے ’’اور جو کوئی کسی آدمی کو مار ڈالے وہ ضرور جان سے مارا جائے۔ اور اگر کوئی شخص اپنے ہمسایہ کو عیب دار بنادے تو جیسا اس نے کیا ویسا ہی اس سے کیا جائے یعنی عضو توڑنے کے بدلے عضو توڑنا ہو اور آنکھ کے بدلے آنکھ اور دانت کے بدلے دانت‘‘۔ (پرانا عہدنامہ احبار باب۲۴ آیت۱۹‘۲۰)
a
5:45, 48.
677
Commentary:
As the law mentioned in this verse is clearly stated to have belonged to the Torah, though it is not to be found in the Bible as we now have it, the words, And whoso waives the right thereto, constitute clear evidence of the fact that the teaching about forgiveness of which Christians boast so much was no monopoly of the Gospels. It was contained in the Torah also, though at the same time there can be no denying the fact that the teachings of Moses lay extra stress on retaliation, as do those of Jesus on forgiveness and non-resistance.
c
5:45, 48.
751
See Exod. 21:23-25 and Leviticus 24: 19-21. The words, and whoso waives the right thereto, constitute evidence of the fact that teaching about forgiveness of which Christians boast so much was no monopoly of the Gospels. It also formed part of the teaching of Moses though Moses’s teaching lays stress on retaliation, as does that of Jesus on forgiveness and non-resistance.
وَكَتَبْنَا لَهُۥ فِى ٱلْأَلْوَاحِ مِن كُلِّ شَىْءٍ مَّوْعِظَةً وَتَفْصِيلًا لِّكُلِّ شَىْءٍ فَخُذْهَا بِقُوَّةٍ وَأْمُرْ قَوْمَكَ يَأْخُذُوا۟ بِأَحْسَنِهَا ۚ سَأُو۟رِيكُمْ دَارَ ٱلْفَٰسِقِينَ
6:155.
یعنی بدکاروں کو سزا دے کر ان کے انجام کو روشن کر دوں گا۔
6:155.
Katabna means, We prescribed, appointed, ordained or made binding (Lane).
Everything that was required to be explained to the Israelites.
Moses is asked here to exhort his people to try to practise higher forms of virtue and not to remain content with merely acting upon the injunctions that are meant for the weak of faith.
Dar here signifies "station" or "position;" and the words, Soon shall I show you the abode of the transgressors, mean that soon the obedient shall be distinguished and separated from the disobedient.
6:155.
Commentary:
The word "wrote" here does not mean that God actually wrote the commandments upon the tablets with His own hand. The same word has been used elsewhere with regard to the Psalms (21:106). It was indeed Moses, and not God, who wrote on the tablets the commandments that were revealed to him on the Mount; but as the commandments were revealed by God, the act of writing has been ascribed to Him. It is also possible that the word کتبنا does not here mean "We wrote" but "We enjoined" or "We made binding".
The words "everything" and "all things" used in this verse are not absolute but mean respectively "everything" concerning which an admonition was needed at the time of Moses and "all things" that required to be explained to the Israelites.
The words, follow the best thereof, point to a golden principle of individual and national advancement. The teachings of God’s Prophet are of different grades. Some are meant for the weak of faith, others for those whose faith is firm and strong and from whom a high standard of virtue is expected. Moses is asked here to exhort his people to try to practise the higher form of virtue and not to remain content with merely acting upon the injunctions that are meant for the weak of faith.
The words, Soon shall I show you the abode of the transgressors, mean that soon the obedient shall be distinguished and separated from the disobedient. At the time of the flight of the Israelites from Egypt, it was a medley host of all sorts of people that had fled from fear of Pharaoh. But when the Law was revealed to Moses, it served to distinguish the true from the false. Those who were sincere, obeyed the Law, while those who had no faith in their hearts, rejected and defied it. Thus, true believers became distinguished and separated from the transgressors. The word دار (abode) here signifies "station or position".
a
6:155.
1
یعنی بدکاروں کو سزا دے کر ان کے انجام کو روشن کر دوں گا۔
a
6:155.
1035
Commentary:
The word "wrote" here does not mean that God actually wrote the commandments upon the tablets with His own hand. The same word has been used elsewhere with regard to the Psalms (21:106). It was indeed Moses, and not God, who wrote on the tablets the commandments that were revealed to him on the Mount; but as the commandments were revealed by God, the act of writing has been ascribed to Him. It is also possible that the word کتبنا does not here mean "We wrote" but "We enjoined" or "We made binding".
The words "everything" and "all things" used in this verse are not absolute but mean respectively "everything" concerning which an admonition was needed at the time of Moses and "all things" that required to be explained to the Israelites.
The words, follow the best thereof, point to a golden principle of individual and national advancement. The teachings of God’s Prophet are of different grades. Some are meant for the weak of faith, others for those whose faith is firm and strong and from whom a high standard of virtue is expected. Moses is asked here to exhort his people to try to practise the higher form of virtue and not to remain content with merely acting upon the injunctions that are meant for the weak of faith.
The words, Soon shall I show you the abode of the transgressors, mean that soon the obedient shall be distinguished and separated from the disobedient. At the time of the flight of the Israelites from Egypt, it was a medley host of all sorts of people that had fled from fear of Pharaoh. But when the Law was revealed to Moses, it served to distinguish the true from the false. Those who were sincere, obeyed the Law, while those who had no faith in their hearts, rejected and defied it. Thus, true believers became distinguished and separated from the transgressors. The word دار (abode) here signifies "station or position".
a
6:155.
1049
Katabna means, We prescribed, appointed, ordained or made binding (Lane).
1050
Everything that was required to be explained to the Israelites.
1051
Moses is asked here to exhort his people to try to practise higher forms of virtue and not to remain content with merely acting upon the injunctions that are meant for the weak of faith.
1052
Dar here signifies "station" or "position;" and the words, Soon shall I show you the abode of the transgressors, mean that soon the obedient shall be distinguished and separated from the disobedient.
وَكِتَٰبٍ مَّسْطُورٍ
اس لکھی ہوئی کتاب سے مراد خود قرآن کریم ہے جس سے صداقت محمد صلی اللہ علیہ وسلم روز روشن کی طرح ثابت ہے۔
The Qur’an or the Book of Moses, preferably the former.
Commentary:
The expression "a Book inscribed," may refer to both the Quran and the Book of Moses, preferably to the former.
2
اس لکھی ہوئی کتاب سے مراد خود قرآن کریم ہے جس سے صداقت محمد صلی اللہ علیہ وسلم روز روشن کی طرح ثابت ہے۔
3931
Commentary:
The expression "a Book inscribed," may refer to both the Quran and the Book of Moses, preferably to the former.
2844
The Qur’an or the Book of Moses, preferably the former.
وَمَرْيَمَ ٱبْنَتَ عِمْرَٰنَ ٱلَّتِىٓ أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهِ مِن رُّوحِنَا وَصَدَّقَتْ بِكَلِمَٰتِ رَبِّهَا وَكُتُبِهِۦ وَكَانَتْ مِنَ ٱلْقَٰنِتِينَ
21:92.
لوگ اعتراض کرتے ہیں کہ عمران تو موسٰیؑ کے والد تھے‘ اور حضرت مریمؑ اُن سے ڈیڑھ ہزار سال بعد پیدا ہوئی تھیں۔ معلوم ہوتا ہے کہ قرآنِ کریم کے بھیجنے والے کو تاریخ کا بھی علم نہیں تھا‘ مگر یہ اعتراض بے عقلی پر دلالت کرتا ہے۔ رسول کریم صلی اللہ علیہ وسلم کے سامنے خود اسی قسم کا اعتراض کیا گیا تھا اور آپ نے فرمایا تھا کہ یہ کوئی عجیب بات نہیں۔ ہر قوم میں یہ رواج ہے کہ اپنے بڑے آدمیوں کا نام تبرک کے طور پر رکھتے ہیں۔ پس مریم کے باپ کابھی اگر اس کے باپ نے تبرک کے طور پر عمران نام رکھ دیا ہو تواس میں تعجب کی کونسی بات ہے۔
لوگ کہتے ہیں کہ مسیحؑ روح ہے کیونکہ وہ مریمؑ کے پیٹ میں ڈالا گیا تھا۔ لیکن یہ نا سمجھی کی بات ہے روح کے معنے جیسا کہ ہم پہلے سے لکھ چکے ہیں کلام کے بھی ہوتے ہیں۔ پس اس کے محض یہ معنے ہیں کہ ہم نے مریمؑ پر اپنا کلام نازل کیا تھا اور اس کو الہام کے ذریعہ سے مسیحؑ کی پیدائش کی خبر دی تھی۔
یعنی اس بات پر ایمان لائی تھی کہ واقعہ میں مجھے خداتعالیٰ کی طرف سے ایک بیٹا دیا جانے والا ہے۔
یعنی مسیحؑ کے متعلق جو پیشگوئیاں پرانی کتابوں میں پائی جاتی تھیں‘ مریمؑ صرف اپنی وحی کے ذریعہ سے ان پر ایمان نہیں لائی‘ بلکہ ان کتابوں کی پیشگوئیوں کے ذریعہ بھی ایمان لائی۔
کَانَتْ کا صیغہ مؤنث کا ہے مگر مِنَ الْقٰنِتِیْنَ میں قَانِتٌ مذکر آیا ہے۔ جس کے معنے یہ بنتے ہیں کہ وہ عورت ذات فرمانبرداروں میں شامل ہوگئی۔ یعنی اس کو ترقی دیتے دیتے اللہ تعالیٰ نے وہ مقام دے دیا‘ جو کامل مردوں کو حاصل ہوتا ہے یہ ایک پیشگوئی تھی کہ آئندہ زمانہ میں خداتعالیٰ کی طرف سے ایک ایسا آدمی ظاہر ہوگا جس کو پہلے مریم کا نام دیا جائے گا اور پھر ترقی کرتے کرتے اس کو عیسیٰ کا نام دیا جائے گا۔ جو مرد کامل تھا۔
21:92.
Commentary:
In this and the preceding two verses, examples of the wives of the Prophets Noah and Lot, of the wife of Pharaoh, and the example of Mary, the mother of Jesus, are set forth. The disbelievers are compared to the wives of Noah and Lot in order to show that the companionship of a righteous man, even of a Prophet of God, does not benefit an evilly minded person who is bent upon rejecting truth. Prophet Noah’s wife was of a more wicked disposition than the wife of Lot since the latter only preferred the company of her relatives to that of Lot, while Noah’s son, probably under the corrupting influence of his mother, had rejected his father’s Message. The wife of Pharaoh stands for those believers who, though passionately desiring and praying to get rid of sin, yet cannot fully dissociate themselves from evil influences, represented by Pharaoh, and having arrived at the stage of the self-accusing soul (النفس اللوامة ) sometimes fail and falter. Mary, the mother of Jesus, represents those righteous servants of God, who having closed all avenues of sin and having made peace with God, are blessed with Divine inspiration; the pronoun (masculine gender) in فیه standing for such fortunate believers. Or, the pronoun may stand for فرج which, literally meaning a cleft or fissure, signifies an opening through which sin can find access.
a
21:92.
1
لوگ اعتراض کرتے ہیں کہ عمران تو موسٰیؑ کے والد تھے‘ اور حضرت مریمؑ اُن سے ڈیڑھ ہزار سال بعد پیدا ہوئی تھیں۔ معلوم ہوتا ہے کہ قرآنِ کریم کے بھیجنے والے کو تاریخ کا بھی علم نہیں تھا‘ مگر یہ اعتراض بے عقلی پر دلالت کرتا ہے۔ رسول کریم صلی اللہ علیہ وسلم کے سامنے خود اسی قسم کا اعتراض کیا گیا تھا اور آپ نے فرمایا تھا کہ یہ کوئی عجیب بات نہیں۔ ہر قوم میں یہ رواج ہے کہ اپنے بڑے آدمیوں کا نام تبرک کے طور پر رکھتے ہیں۔ پس مریم کے باپ کابھی اگر اس کے باپ نے تبرک کے طور پر عمران نام رکھ دیا ہو تواس میں تعجب کی کونسی بات ہے۔
2
لوگ کہتے ہیں کہ مسیحؑ روح ہے کیونکہ وہ مریمؑ کے پیٹ میں ڈالا گیا تھا۔ لیکن یہ نا سمجھی کی بات ہے روح کے معنے جیسا کہ ہم پہلے سے لکھ چکے ہیں کلام کے بھی ہوتے ہیں۔ پس اس کے محض یہ معنے ہیں کہ ہم نے مریمؑ پر اپنا کلام نازل کیا تھا اور اس کو الہام کے ذریعہ سے مسیحؑ کی پیدائش کی خبر دی تھی۔
3
یعنی اس بات پر ایمان لائی تھی کہ واقعہ میں مجھے خداتعالیٰ کی طرف سے ایک بیٹا دیا جانے والا ہے۔
4
یعنی مسیحؑ کے متعلق جو پیشگوئیاں پرانی کتابوں میں پائی جاتی تھیں‘ مریمؑ صرف اپنی وحی کے ذریعہ سے ان پر ایمان نہیں لائی‘ بلکہ ان کتابوں کی پیشگوئیوں کے ذریعہ بھی ایمان لائی۔
5
کَانَتْ کا صیغہ مؤنث کا ہے مگر مِنَ الْقٰنِتِیْنَ میں قَانِتٌ مذکر آیا ہے۔ جس کے معنے یہ بنتے ہیں کہ وہ عورت ذات فرمانبرداروں میں شامل ہوگئی۔ یعنی اس کو ترقی دیتے دیتے اللہ تعالیٰ نے وہ مقام دے دیا‘ جو کامل مردوں کو حاصل ہوتا ہے یہ ایک پیشگوئی تھی کہ آئندہ زمانہ میں خداتعالیٰ کی طرف سے ایک ایسا آدمی ظاہر ہوگا جس کو پہلے مریم کا نام دیا جائے گا اور پھر ترقی کرتے کرتے اس کو عیسیٰ کا نام دیا جائے گا۔ جو مرد کامل تھا۔
a
21:92.
4286
Commentary:
In this and the preceding two verses, examples of the wives of the Prophets Noah and Lot, of the wife of Pharaoh, and the example of Mary, the mother of Jesus, are set forth. The disbelievers are compared to the wives of Noah and Lot in order to show that the companionship of a righteous man, even of a Prophet of God, does not benefit an evilly minded person who is bent upon rejecting truth. Prophet Noah’s wife was of a more wicked disposition than the wife of Lot since the latter only preferred the company of her relatives to that of Lot, while Noah’s son, probably under the corrupting influence of his mother, had rejected his father’s Message. The wife of Pharaoh stands for those believers who, though passionately desiring and praying to get rid of sin, yet cannot fully dissociate themselves from evil influences, represented by Pharaoh, and having arrived at the stage of the self-accusing soul (النفس اللوامة ) sometimes fail and falter. Mary, the mother of Jesus, represents those righteous servants of God, who having closed all avenues of sin and having made peace with God, are blessed with Divine inspiration; the pronoun (masculine gender) in فیه standing for such fortunate believers. Or, the pronoun may stand for فرج which, literally meaning a cleft or fissure, signifies an opening through which sin can find access.
a
21:92.
3078
See 3078 under 66:11.