اِذۡ قَالَتِ الۡمَلٰٓئِکَۃُ یٰمَرۡیَمُ اِنَّ اللّٰہَ یُبَشِّرُکِ بِکَلِمَۃٍ مِّنۡہُ ٭ۖ اسۡمُہُ الۡمَسِیۡحُ عِیۡسَی ابۡنُ مَرۡیَمَ وَجِیۡہًا فِی الدُّنۡیَا وَ الۡاٰخِرَۃِ وَ مِنَ الۡمُقَرَّبِیۡنَ ﴿ۙ۴۶﴾
English
When the angels said, ‘O Mary, Allah gives thee glad tidings of a word from Him; his name shall be the Messiah, Jesus, son of Mary, honoured in this world and in the next, and of those who are granted nearness to God;
English Short Commentary
When the angels said, ‘O Mary, [c]Allah gives thee glad tidings of a son through [d]a Word[414] from Him; his name shall be the Messiah,[415] Jesus,[416] son of Mary,[417] honoured in this world and in the next, and of those who are granted nearness to God;[418]
414. Kalimah means, a word; a decree; a command (Mufradat). This word along with the word, Ruh, occurring together in 4:172 makes it clear without a shadow of doubt that, far from establishing it, these words have been used to demolish and repudiate the doctrine of the so-called divinity and sonship of Jesus. In it Jesus has been called Kalimatullah because his words were helpful to the cause of Truth. Just as a person who helps the cause of Truth by his valour is called Saifullah (the Sword of God) or Asadullah (the Lion of God), so was Jesus called Kalimatullah because also his birth did not take place through the agency of a male parent but by the direct "command" of God (19:22). Besides the literal meanings given above the Qur’an has used the word Kalimah in the following senses: (1) "a Sign" (66:13 & 8:8); (2) "punishment" (10:97); (3) "plan" or "design" (9:40); (4) "glad tidings" ( 7:138 ); (5) "creation of God" (18:110); (6) "a mere word of mouth" or "a mere assertion" (23:101). Taken in any of the above senses, the use of the word Kalimah about Jesus in no way gives to him a status higher than that of other Prophets. Moreover, if Jesus has been called Kalimah (word) in the Qur’an, the Holy Prophet has been called Dhikr, i.e. a book or a good speech (65:11, 12), which evidently consists of many Kalimat (words). In fact, if Kalimatullah is taken in the sense of "Word of God," the utmost we can say is that God expressed Himself through Jesus just as He expressed Himself through other Prophets. Words are nothing but a vehicle for the expression of thoughts. They do not form part of our being nor do they become incarnated. (close)
415. Al-Masih is derived from Masaha which means, he wiped off the dirt from the thing with his hand; he anointed it with oil; he journeyed through the land; God blessed him (Aqrab). Masih, therefore, means (1) one anointed; (2) one who travels much; (3) one blessed. Al-Masih is the Arabic form of Messiah which represents the Hebrew Mashiah, i.e. Anointed One (Enc. Bib.; Enc. Rel. & Eth.). Jesus was given this name because he was to travel much. But if in pursuance of the Gospel narrative, his ministry be admitted to have been confined to only three years and his travels to only a few Palestinian or Syrian towns, the title of Masih in no way befits him. Recent historical research, however, has established the fact that after having recovered from the shock and the wounds of crucifixion, Jesus travelled far and wide in the East and finally reached Kashmir to give his message to the Lost Tribes of Israel who lived in those parts. See also 2000 where Jesus is spoken of as having been afforded shelter in a hilly tract of land. Masih as stated above also means "One Anointed." As the birth of Jesus was out of the ordinary and was liable to be looked upon as illegitimate, therefore, to remove this possible accusation, he was spoken of as "being anointed" with God’s own anointment, even as all Prophets of God are anointed. (close)
416. ‘Isa seems to be the inverted form of the Hebrew word Yasu‘. Jesus is the Greek form of Josua and Jesua (Enc. Bib.). (close)
417. Ibn-e-Maryam is a surname of Jesus known in Arabic as Kunyah. Jesus has been called Ibn-e-Maryam probably because, being born without the agency of a male parent, he could not but be known after his mother. (close)
418. This expression also gives to Jesus no higher status than that of a righteous servant of God. All highly righteous people have been spoken of in the Qur’an as being granted nearness to God (56:11, 12). (close)
اُردو
جب فرشتوں نے کہا اے مریم! یقیناً اللہ تجھے اپنی طرف سے ایک پاک کلمہ کی بشارت دیتا ہے جس کا نام مسیح عیسیٰ ابن مریم ہوگا۔ دنیا اور آخرت میں وجیہ اور مقربین میں سے ہوگا۔
اُردو تفسیر صغیر
(پھر اس وقت کو یاد کر) جب فرشتوں نے کہا تھا کہ اے مریم! اللہ تجھے اپنے کلام کے ذریعہ سے (ایک لڑکے کی) بشارت دیتا ہے اس (مُبَشَّر) کا نام مسیح عیسیٰ ابن مریم ہوگا جو (اس) دنیا اور آخرت میں صاحب منزلت ہوگا اور (خدا کے) مقربوں میں سے ہوگا۔
Français
Quand les anges dirent : « Ô Marie, en vérité, Allāh t’annonce la bonne nouvelle d’une parole de Lui ; son nom sera le Messie Jésus, fils de Marie, honoré en ce monde et dans l’autre, et l'un d’entre les rapprochés d’Allāh.
Español
Cuando los ángeles dijeron: “¡Oh, María! Al-lah te anuncia la buena nueva de una palabra procedente de Él; su nombre será el Mesías, Jesús, hijo de María, honrado en este mundo y en el otro, y que será de aquellos a quienes se concede la proximidad a Dios;
Deutsch
Wie die Engel sprachen: "O Maria, Allah gibt dir frohe Kunde durch ein Wort von Ihm: sein Name soll sein der Messias, Jesus, Sohn Marias, geehrt in dieser und in jener Welt, einer der Gottnahen.
وَ یُکَلِّمُ النَّاسَ فِی الۡمَہۡدِ وَ کَہۡلًا وَّ مِنَ الصّٰلِحِیۡنَ ﴿۴۷﴾
English
‘And he shall speak to the people in the cradle and when of middle age, and he shall be of the righteous.’
English Short Commentary
‘And [a]he shall speak to the people in the cradle[418A]and when of middle age,[418B]and he shall be of the righteous.
418A. Primary meaning of the word Mahd is the state or period of preparation when one is, as it were, being prepared and made smooth for the duties of ripe age. The fact that the two periods of Kuhulah and Mahd have been mentioned together shows that there is no intervening period between them. The entire period before Kuhulah (middle age) is Mahd. (close)
418B. Kahl means, one of middle age or of the age when one’s hair becomes intermixed with hoariness; or it means, one who is between thirty or thirty-four and fifty-one years of age or between 40 and 51 (Lane & Tha‘labi).
That Jesus spoke words of wisdom in his childhood has nothing miraculous or supernatural about it. Many intelligent and well brought up children speak like that. The whole sentence means that he would speak to people words full of extraordinary wisdom and spiritual knowledge, much beyond his years and experience, both in the period of preparation which is youth and in his middle age. The reference to the two distinct periods of Jesus’s life may also be taken to hint that his speaking in the latter period would be of a different nature from that in the former. In the latter period he would speak to men as a Prophet of God. Thus the glad tidings given to Mary consisted in the fact that Jesus was not only destined to be an intelligent young man but was also to live to a ripe old age as a righteous servant of God. (close)
اُردو
اور وہ لوگوں سے کلام کرے گا پنگھوڑے میں اور ادھیڑ عمر میں اور پاکبازوں میں سے ہوگا۔
اُردو تفسیر صغیر
اور پنگھوڑے (یعنی چھوٹی عمر) میں بھی لوگوں سے باتیں کرے گا اور ادھیڑ عمر ہونے کی حالت میں (بھی) نیک لوگوں میں سے ہوگا۔
Français
Et il parlera aux hommes dans le berceau et aussi quand il sera à l’âge mûr, et il sera du nombre des justes. »
Español
“Y hablará a los hombres desde la cuna y en la madurez, y estará entre los justos.”
Deutsch
Und er wird zu den Menschen in der Wiege reden und im Mannesalter und der Rechtschaffenen einer sein."
قَالَتۡ رَبِّ اَنّٰی یَکُوۡنُ لِیۡ وَلَدٌ وَّ لَمۡ یَمۡسَسۡنِیۡ بَشَرٌ ؕ قَالَ کَذٰلِکِ اللّٰہُ یَخۡلُقُ مَا یَشَآءُ ؕ اِذَا قَضٰۤی اَمۡرًا فَاِنَّمَا یَقُوۡلُ لَہٗ کُنۡ فَیَکُوۡنُ ﴿۴۸﴾
English
She said, ‘My Lord, how shall I have a son, when no man has touched me?’ He said, “Such is the way of Allah, He creates what He pleases. When He decrees a thing, He says to it, ‘Be!’ and it is.
English Short Commentary
She said, ‘My Lord, [b]how shall I have a son, when no man has touched me?’[419] He said, “Such is the way of Allah, He creates what He pleases. [a]When He decrees a thing, He says to it, ‘Be,’ and it is;
419. The news of a son, however happy, in ordinary circumstances, must have greatly perplexed Mary who was not only still unmarried but was also meant to remain so for life. The verse reflects her justified perplexity. It also shows that Jesus had no father, as hinted in Mary’s words, no man has touched me. Having been dedicated to the service of the Temple, Mary could not, consistently with her vow of celibacy, marry. If she was to marry and have children in due course, there was no occasion for her to be surprised when the birth of a child was announced to her by the angel in a vision. No normal girl would be surprised, if she were told in a vision that a son would be born to her; for she would naturally infer that the promised child would be born to her after marriage. In the Gospel of Mary, the vow of celibacy is clearly referred to. We have it in chapter 5 of the said Gospel that when the high priest made a general order that all the virgins living in the Temple who had reached their fourteenth year should return home, all other virgins complied with the order but "Mary, the virgin of the Lord" alone answered that she could not comply with it; and for this refusal of her she assigned the reason that both she and her parents had dedicated her to the service of the Lord, and that she had vowed virginity to the Lord, which vow she was resolved never to break (Gospel of Mary, 5:4, 5, 6). Mary’s subsequent marriage with Joseph was thus contrary to the vow and against her own wish. She was, however, compelled by circumstances to marry when found with child. The priests had to arrange her marriage to avoid scandal. It does not, however, appear from the Gospels how Joseph was prevailed upon to consent, for he was obviously in the dark about her being pregnant at the time of marriage (Matt. 1:18,19). Presumably, some plausible excuse was found to justify the breaking of the vow. For a detailed account of the manner of the birth of Jesus see 1750}-{1755. (close)
اُردو
اس نے کہا اے میرے ربّ! میرے کیسے بیٹا ہو گا جبکہ کسی بشر نے مجھے نہیں چھؤا۔ اس نے کہا اسی طرح اللہ جو چاہتا ہے پیدا کرتا ہے۔ جب وہ کسی امر کا فیصلہ کر لے تو اسے صرف یہ کہتا ہے کہ ”ہو جا“ تو وہ ہونے لگتا ہے اور ہو کر رہتا ہے۔
اُردو تفسیر صغیر
اس نے کہا (کہ) اے میرے رب! میرے ہاں بچہ کس طرح ہوگا۔ حالانکہ کسی بشر نے (بھی) مجھے نہیں چھوا۔ فرمایا اللہ (کاکام) ایسا ہی (ہوتا) ہے۔ وہ جو چاہتا ہے پیدا کرتا ہے (اور) جب وہ کسی بات کا فیصلہ کر لیتا ہے تو اس کے متعلق صرف یہ فرماتا ہے کہ تو وجود میں آجا۔ سو وہ وجود میں آجاتی ہے۔
Français
Elle dit : « Mon Seigneur, comment pourrai-je avoir un fils, alors qu’aucun homme ne m’a touchée ? » Il répondit : « C’est ainsi qu’Allāh crée ce qu’Il veut. Lorsqu’Il décide d’une chose, Il lui dit simplement « Sois, » et elle commence à être.
Español
Ella dijo: “Mi Señor, ¿cómo voy a tener un hijo si ningún hombre me ha tocado?”. Él dijo: “Así es el designio de Al-lah; Él crea lo que Le place. Cuando decreta una cosa, le dice: “¡Sé!” y comienza a ser, y finalmente es;
Deutsch
Sie sprach: "Mein Herr, wie soll mir ein Sohn werden, wo mich kein Mann berührt hat?" Er sprach: «So ist Allahs (Weg), Er schafft, was Ihm gefällt. Wenn Er ein Ding beschließt, so spricht Er zu ihm: "Sei!", und es ist.
وَ یُعَلِّمُہُ الۡکِتٰبَ وَ الۡحِکۡمَۃَ وَ التَّوۡرٰٮۃَ وَ الۡاِنۡجِیۡلَ ﴿ۚ۴۹﴾
English
“And He will teach him the Book and the Wisdom and the Torah and the Gospel;
English Short Commentary
“And [b]He will teach him the Book and the Wisdom and the Torah and the Gospel;
اُردو
اور وہ اُسے کتاب اور حکمت کی تعلیم دے گا اور تورات اورانجیل کی۔
اُردو تفسیر صغیر
اور (یہ بھی بشارت دی کہ اللہ) اسے کتاب اور حکمت (کی باتیں) سکھائے گا اور تورات اور انجیل (سکھائے گا۔)
Français
Et Il lui enseignera le Livre et la Sagesse, et la Torah et l’Evangile ;
Español
“Y Él le enseñará el Libro, la Sabiduría, la Torah y el Evangelio”;
Deutsch
Und Er wird ihn das Buch lehren und die Weisheit und die Thora und das Evangelium;
وَ رَسُوۡلًا اِلٰی بَنِیۡۤ اِسۡرَآءِیۡلَ ۬ۙ اَنِّیۡ قَدۡ جِئۡتُکُمۡ بِاٰیَۃٍ مِّنۡ رَّبِّکُمۡ ۙ اَنِّیۡۤ اَخۡلُقُ لَکُمۡ مِّنَ الطِّیۡنِ کَہَیۡـَٔۃِ الطَّیۡرِ فَاَنۡفُخُ فِیۡہِ فَیَکُوۡنُ طَیۡرًۢا بِاِذۡنِ اللّٰہِ ۚ وَ اُبۡرِیٴُ الۡاَکۡمَہَ وَ الۡاَبۡرَصَ وَ اُحۡیِ الۡمَوۡتٰی بِاِذۡنِ اللّٰہِ ۚ وَ اُنَبِّئُکُمۡ بِمَا تَاۡکُلُوۡنَ وَ مَا تَدَّخِرُوۡنَ ۙ فِیۡ بُیُوۡتِکُمۡ ؕ اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً لَّکُمۡ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ ﴿ۚ۵۰﴾
English
“And will make him a Messenger to the children of Israel (to say): ‘I come to you with a Sign from your Lord, which is, that 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 by the command of Allah; and I will heal the night-blind and the leprous, and I will quicken the dead, by the command of Allah; and I will announce to you what you will eat and what you will store up in your houses. Surely, therein is a Sign for you, if you be believers.
English Short Commentary
[c]“And will send him as a Messenger to the Children Of Israel[419A] with the Message [d]‘I come to you with a Sign from your Lord, which is, that I will fashion[420] out for you a creation out of clay[420A] after the manner[420B] of a bird;[420C] then I will breathe into it a new spirit and it will become a soaring being by the command of Allah; and I will heal[420D] the night-blind[420E] and the leprous, and I will quicken the dead, by the command of Allah;[420F] and I will announce to you what you will eat[420G] and what you will store up in your houses. Surely, therein is a Sign for you, if you be believers.
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). (close)
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). (close)
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. (close)
420B. Hai’ah means, form; fashion; garb; state; manner; mode or quality (Lane). (close)
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). (close)
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). (close)
420E. Akmah means, one who cannot see at night; one born blind; one who becomes blind afterward; one deprived of reason and understanding (Mufradat). (close)
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 view the figurative sense of the word "clay," the whole clause, I will fashion out for you a creation…become a soaring being, would mean that if ordinary men of humble origin but possessing the inherent capacity for growth and development came into contact with him 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 precept and example of their Master, began soaring high like birds, preaching to the world of Israel the Word of God.
As for healing the blind and the leprous, it appears from the Bible that persons suffering from certain diseases (leprosy, etc.) were considered unclean by the Israelites and were not allowed to have social contact with other men. The word, "I declare to be free;" signify that the legal or social disabilities and disadvantages, under which persons suffering from such maladies laboured, were removed by Jesus. Or that Jesus used to heal persons suffering from these diseases. The Prophets of God are spiritual physicians; they give eyes to those that have lost spiritual sight, and hearing to those who are spiritually deaf, and they restore to life those who are spiritually dead (Matt. 13:15). In this case the word Akmah would mean such a person as possesses the light of faith but being weak of resolve cannot stand trials. He sees in daytime, i.e. so long as there are no trials and the sun of faith shines forth unclouded, but when the night comes, 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 Abras (leprous) would, in the spiritual sense, mean one who is imperfect in faith, having patches of diseased skin among healthy ones.
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 (2:29; 23:100, 101; 21:96; 39:59, 60; 40:12; 45:27). The marvellous moral transformation that God’s Messengers bring about in the lives of their followers is termed "raising the dead to life," in spiritual terminology. (close)
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). (close)
اُردو
اور وہ رسول ہوگا بنی اسرائیل کی طرف (یہ پیغام دیتے ہوئے) کہ میں تمہارے پاس تمہارے ربّ کی طرف سے ایک نشان لے کر آیا ہوں کہ میں تمہارے لئے مٹی سے پرندے کی طرز پر پیدا کروں گا۔ پھر میں اس میں پھونکوں گا تو (معاً) وہ اللہ کے حکم سے پرندہ (یعنی طیرِروحانی) بن جائے گا۔ اور میں پیدائشی اندھے اور مبروص کو شفا بخشوں گا۔ اور میں اللہ کے حکم سے (روحانی) مُردوں کو زندہ کروں گا۔ اور میں تمہیں بتاؤں گا کہ تم کیا کھاؤ گے اور اپنے گھروں میں کیا جمع کرو گے۔ یقیناً اس میں تمہارے لئے ایک بڑا نشان ہے اگر تم ایمان لانے والے ہو۔
اُردو تفسیر صغیر
اور بنی اسرائیل کی طرف رسول (بنا کر اسے اس پیغام کے ساتھ بھیجے گا) کہ میں تمہارے پاس تمہارے رب کی طرف سے ایک نشان لے کر آیا ہوں (اور وہ یہ ہے) کہ میں تمہارے (فائدہ کے)بعض طینی خصلت رکھنے والوں سے پرندہ( کے پیداکرنے )کی طرح(مخلوق) پیدا کروں گا۔ پھر میں ان میں ایک نئی روح پھونکوں گا۔ جس پر وہ اللہ کے حکم کے ماتحت اڑنے والے ہو جائیں گے اور میں اللہ کے حکم کے ماتحت اندھے کو اور مبروص کو اچھا کروں گا اور مردوں کو زندہ کروں گا اور جو کچھ تم کھاٶ گے اور جو کچھ تم اپنے گھروں میں جمع کرو گے اس کی تمہیں خبر دوں گا (اور) اگر تم مومن ہو تو اس میں تمہارے لئے ایک نشان ہوگا۔
Français
Et Il fera de lui un Messager aux Enfants d’Israël pour leur dire : 'Je viens à vous avec un Signe de la part de votre Seigneur ; je façonnerai pour vous une figure d’argile à la façon d’un oiseau ; puis, je lui insufflerai un esprit nouveau et, par la volonté d’Allāh, elle deviendra un oiseau spirituel. Je guérirai aussi les aveugles et les lépreux et je ranimerai les morts par la volonté d’Allāh ; et je vous informerai de ce que vous mangerez et de ce que vous amasserez dans vos maisons. Assurément il y a là un Signe pour vous, si vous êtes croyants.
Español
“Y lo haremos Mensajero para los Hijos de Israel (y dirá): “Vengo a vosotros con un Signo de vuestro Señor, que es éste: modelaré para vosotros, con barro, una criatura con forma de pájaro; luego le insuflaré un nuevo espíritu y se convertirá en un ser volador por mandato de Al-lah; y curaré al ciego y al leproso, y daré vida al muerto, por mandato de Al-lah; y os anunciaré lo que comeréis y lo que almacenaréis en vuestras casas. En verdad, he ahí un Signo para vosotros, si sois creyentes.
Deutsch
und (wird ihn entsenden) als einen Gesandten zu den Kindern Israels (dass er spreche): "Ich komme zu euch mit einem Zeichen von eurem Herrn: dass ich für euch aus Ton bilden werde, wie ein Vogel bildet; dann werde ich ihm (Geist) einhauchen, und es wird ein beschwingtes Wesen werden nach Allahs Gebot; und ich werde die Blinden und die Aussätzigen heilen und die Toten lebendig machen nach Allahs Gebot; und ich werde euch verkünden, was ihr essen und was ihr aufspeichern möget in euren Häusern. Wahrlich, darin ist ein Zeichen für euch, wenn ihr gläubig seid.
وَ مُصَدِّقًا لِّمَا بَیۡنَ یَدَیَّ مِنَ التَّوۡرٰٮۃِ وَ لِاُحِلَّ لَکُمۡ بَعۡضَ الَّذِیۡ حُرِّمَ عَلَیۡکُمۡ وَ جِئۡتُکُمۡ بِاٰیَۃٍ مِّنۡ رَّبِّکُمۡ ۟ فَاتَّقُوا اللّٰہَ وَ اَطِیۡعُوۡنِ ﴿۵۱﴾
English
‘And I come fulfilling that which is before me, namely, the Torah; and to allow you some of that which was forbidden you; and I come to you with a Sign from your Lord; so fear Allah and obey me.
English Short Commentary
‘And I come [a]fulfilling[421] that which is before me, namely, the Torah; and to allow you some of that which was forbidden unto you,[421A] and I come to you with a Sign from your Lord; so fear Allah and obey me;
421. Jesus came in fulfilment of the prophecies of the previous Prophets contained in the Torah. But he brought no new Law, being a follower of Moses in this respect. He himself was conscious of this limitation of his authority (Matt. 5:17, 18). (close)
421A. The expression does not refer to any change or modification in the Mosaic Law. The reference is only to those things which the Jews had themselves rendered unlawful for their use (4:161; 43:64). These two verses show that there were differences among the various sects of the Jews regarding the lawfulness or otherwise of certain things and that by their iniquities and transgressions they had deprived themselves of certain Divine blessings. Jesus thus came as a judge to decide in what matters the Jews had deviated from the right path and to tell them that the blessings of which they had been deprived would be restored to them, if they followed him (Kathir, Fath & Muhit). (close)
اُردو
اور اُس کے مصدق کے طور پر آیا ہوں جو تورات میں سے میرے سامنے ہے تاکہ میں ان چیزوں میں سے جو تم پر حرام کر دی گئی تھیں بعض تمہارے لئے حلال قرار دے دوں۔ اور میں تمہارے ربّ کی طرف سے تمہارے پاس ایک (بڑا) نشان لے کر آیا ہوں ۔ پس اللہ کا تقویٰ اختیار کرو اور میری اطاعت کرو۔
اُردو تفسیر صغیر
اور (میں اس وحی کو) جو مجھ سے پہلے (آچکی) ہے یعنی تورات اس کو پورا کرنے والا (بن کر آیا) ہوں۔ اور اس لئے (آیا ہوں) کہ بعض ایسی چیزیں جو تمہارے لئے حرام قرار دے دی گئی تھیں‘ تمہارے لئے حلال کردوں اور میں تمہارے پاس تمہارے رب کی طرف سے ایک نشان لیکر آیا ہوں اس لئے تم اللہ کا تقویٰ اختیار کرو اور میری اطاعت کرو۔
Français
‘Et je viens pour accomplir ce qui m’a précédé dans la Torah, et pour vous autoriser une partie de ce qui vous était interdit ; et je viens à vous avec un Signe de votre Seigneur. Craignez donc Allāh et obéissez-moi.
Español
“Y vengo a cumplir lo que me ha precedido, esto es, la Torah; y para permitiros parte de lo que os fue prohibido; y vengo a vosotros con un Signo de vuestro Señor; temed pues a Al-lah y obedecedme”;
Deutsch
Und (ich komme) das zu erfüllen, was vor mir war, nämlich die Thora, und euch einiges zu erlauben von dem, was euch verboten war; und ich komme zu euch mit einem Zeichen von eurem Herrn; so fürchtet Allah und gehorchet mir.
اِنَّ اللّٰہَ رَبِّیۡ وَ رَبُّکُمۡ فَاعۡبُدُوۡہُ ؕ ہٰذَا صِرَاطٌ مُّسۡتَقِیۡمٌ ﴿۵۲﴾
English
‘Surely, Allah is my Lord and your Lord; so worship Him: this is the right path.’ ”
English Short Commentary
‘Surely, [b]Allah is my Lord and your Lord; so worship Him; this is the right path.’”
اُردو
یقیناً اللہ میرا بھی ربّ ہے اور تمہارا بھی ربّ ہے۔ پس اسی کی عبادت کرو (اور) یہی سیدھا راستہ ہے ۔
اُردو تفسیر صغیر
اللہ یقیناً میرا (بھی) رب (ہے) اور تمہارا (بھی) رب ہے۔ سو تم اس کی عبادت کرو۔ یہ سیدھا راستہ ہے۔
Français
Assurément, Allāh est mon Seigneur et votre Seigneur ; adorez-Le donc : voilà un droit chemin.’ »
Español
“En verdad, Al-lah es mi Señor y vuestro Señor; adoradle, pues: éste es el camino recto”.
Deutsch
Wahrlich, Allah ist mein Herr und euer Herr; so betet Ihn an: dies ist der gerade Weg."»
فَلَمَّاۤ اَحَسَّ عِیۡسٰی مِنۡہُمُ الۡکُفۡرَ قَالَ مَنۡ اَنۡصَارِیۡۤ اِلَی اللّٰہِ ؕ قَالَ الۡحَوَارِیُّوۡنَ نَحۡنُ اَنۡصَارُ اللّٰہِ ۚ اٰمَنَّا بِاللّٰہِ ۚ وَ اشۡہَدۡ بِاَنَّا مُسۡلِمُوۡنَ ﴿۵۳﴾
English
And when Jesus perceived their disbelief, he said, ‘Who will be my helpers in the cause of Allah?’ The disciples answered, ‘We are the helpers of Allah. We have believed in Allah. And bear thou witness that we are obedient.
English Short Commentary
And when Jesus perceived their disbelief, he said, [c]‘Who will be my helpers in the cause of Allah?’ The disciples answered, ‘We are the helpers[422] of Allah. We have believed in Allah. And bear thou witness that we are obedient;
422. Hawariyyun is the plural of Hawariyy which means, (1) a washerman; (2) one tried and found to be free from vice or fault (3) a person of pure and unsullied character; (4) one who advises or counsels or acts honestly and faithfully; (5) a true and sincere friend or helper; (6) a select friend and helper of a Prophet (Lane & Mufradat). (close)
اُردو
پس جب عیسیٰ نے اُن میں انکار (کا رجحان) محسوس کیا تو اس نے کہا کون اللہ کی طرف (بلانے میں) میرے انصار ہوں گے؟ حواریوں نے کہا ہم اللہ کے انصار ہیں، ہم اللہ پر ایمان لے آئے ہیں اور تُو گواہ بن جا کہ ہم فرمانبردار ہیں۔
اُردو تفسیر صغیر
پھر جب عیسیٰ نے ان کی طرف سے انکار دیکھا تو کہا کہ اللہ کے لئے کون (لوگ) میرے مددگار بنتے ہیں۔ حواریوں نے کہا کہ ہم اللہ کے (دین کے) مددگار ہیں۔ ہم اللہ پر ایمان رکھتے ہیں اور تو گواہ رہ کہ ہم فرماں بردار ہیں۔
Français
Et lorsque Jésus s’aperçut de leur tendance pour l’incroyance, il dit : « Qui d’entre vous seront mes aides dans la cause d’Allāh ? » Les disciples lui répondirent : « Nous sommes les aides d’Allāh. Nous avons cru en Allāh et sois témoin de notre soumission à Sa volonté.
Español
Mas cuando Jesús se dio cuenta de su incredulidad, dijo: “¿Quiénes serán mis colaboradores en la causa de Al-lah?”. Los discípulos respondieron: “Nosotros somos los colaboradores de Al-lah. Hemos creído en Al-lah y te ponemos por testigo de que somos obedientes;
Deutsch
Als Jesus dann ihren Unglauben wahrnahm, sprach er: "Wer will mein Helfer sein in Allahs Sache?" Die Jünger antworteten: "Wir sind Allahs Helfer. Wir glauben an Allah. Und bezeuge du, dass wir gehorsam sind.
رَبَّنَاۤ اٰمَنَّا بِمَاۤ اَنۡزَلۡتَ وَ اتَّبَعۡنَا الرَّسُوۡلَ فَاکۡتُبۡنَا مَعَ الشّٰہِدِیۡنَ ﴿۵۴﴾
English
‘Our Lord, we believe in that which Thou hast sent down and we follow this Messenger. So write us down among those who bear witness.’
English Short Commentary
‘Our Lord, we believe in that which Thou hast sent down and we follow this Messenger. So write us down among those who bear witness.’
اُردو
اے ہمارے ربّ! ہم اس پر ایمان لے آئے جو تُو نے اُتارا اور ہم نے رسول کی پیروی کی۔ پس ہمیں (حق کی) گواہی دینے والوں میں لکھ دے۔
اُردو تفسیر صغیر
اے ہمارے رب! جو کچھ تو نے اتارا ہے اس پر ہم ایمان لے آئے ہیں اور ہم اس رسول کے متبع ہو گئے ہیں۔ اس لئے تو ہمیں گواہوں میں لکھ لے۔
Français
Notre Seigneur, nous croyons en ce que Tu as fait descendre et nous suivons le Messager. Inscris-nous donc au nombre des témoins. »
Español
“Señor nuestro, creemos en lo que Tú has revelado y seguimos a este Mensajero. Inscríbenos, pues, entre los que son testigos.”
Deutsch
Unser Herr, wir glauben an das, was Du herabgesandt hast, und wir folgen diesem Gesandten. So schreibe uns ein unter die Bezeugenden."
وَ مَکَرُوۡا وَ مَکَرَ اللّٰہُ ؕ وَ اللّٰہُ خَیۡرُ الۡمٰکِرِیۡنَ ﴿٪۵۵﴾
English
And they planned, and Allah also planned; and Allah is the Best of planners.
English Short Commentary
And [a]Jesus’s enemies planned and Allah also planned, and Allah is the Best of planners.[423]
423. The Jews had planned that Jesus should die an accursed death on the Cross (Deut. 21:24), but God’s plan was that he should be saved from that death. The plan of the Jews miscarried and God’s plan was successful, because Jesus did not die on the Cross but came down from it alive, and died a natural death in Kashmir, full of years, and far away from the scene of his crucifixion. (close)
اُردو
اور انہوں نے (یعنی مسیح کے منکروں نے بھی) تدبیر کی اور اللہ نے بھی تدبیر کی۔ اور اللہ تدبیر کرنے والوں میں بہترین ہے۔
اُردو تفسیر صغیر
اور انہوں نے (یعنی مسیح کے دشمنوں نے) بھی تدبیریں کیں اور اللہ نے بھی تدبیریں کیں اور اللہ سب تدبیر کرنے والوں سے بہتر تدبیر کرنے والا ہے۔
Français
Alors les ennemis de Jésus firent une machination et Allāhaussi fit un plan. Et Allāh est plus habile que tout autre à faire des plans.
Español
E intrigaron, y Al-lah también hizo Sus planes; pues Al-lah es el que mejor sabe hacer planes.
Deutsch
Und sie planten, auch Allah plante; und Allah ist der beste Planer.