15. KHUTAB IX (17-20)

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13. RELIGION AND BLASPHEMY (2)
Judaism is the religion of the Jewish people, although
many of them have abandoned or neglected it. It is the religion
brought by Prophet Moses (Mūsā) a.s. It is over 3,500 years
old, and keeps developing. Its holy book is called Torah
revealed to Prophet Moses, but the present day Torah (Old
Testament) is no longer the pure revelation revealed to
Prophet Moses, as it contains the collection of texts upon
which Judaism was based.
Although the Torah contains the idea of pure
monotheism, we also find primitive and blasphemous notions,
among which are as follows:
1. God (Yahweh, Jehovah) has limited power. The Old
Testament said:
“By the seventh day God had finished the work he
had been doing; so on the seventh day he rested. And
God blessed the seventh day and made it holy,
because on it he rested from all work of
creating that he had done.”
(Genesis 2:2-3)
The idea of resting for God implies His being tired
and having limited power. This is not the nature of God
the Almighty Who is infinite in His Being and all His
Attributes.1
1 The creation of the heavens and the earth in six days is also mentioned
in the Qur’ān seven times (Q. 7:54, 10:3, 11:7, 57:4, “and all that is
between them” Q. 25:59, 32:4, and 50:38), but Allah did not rest on the
seventh day, for He was and is always the “most powerful” and the
“almighty”; He has 99 names which are also His attributes indicating His
majesty and omnipotence. “Neither slumber nor sleep overtakes Him”
(Q. 2:255), “Verily, His Command, when He intends a thing, is only that
He says to it, ‘Be!’ – and it is!’” (Q. 36:82); “When He decrees a matter,
He only says to it: ‘Be!’ – and it is.” (Q. 2:117’ 3:47, 19:37).
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2. The Lord saw that the wickedness of man was great in the
earth, and that every imagination of the thought of his heart
was only evil continually. And the Lord was sorry that he
had made man on earth, and it grieved him to his heart.
(Genesis 6:5-6)
3. God refused to forgive Adam. As for Eve, the punishment is
as follows: “To the woman he said: ‘I will greatly increase
your pains in childbearing; with pain you will give birth to
children. Your desire will be for your husband, and he will
rule over you.’” (Genesis 3: 16). As for Adam, the
punishment is as follows: “To Adam he said, ‘Because you
listen to your wife and ate from the tree about which I
commanded you, ‘You must not eat of it.’ Cursed is the
ground because of you; through painful toil you will eat of it
all the days of your life.’” (Genesis 3: 17)2
4. God in the Old Testament was portrayed like human
beings:
a. He moulds man like a potter, planted a garden in Eden
(Genesis 2: 7, 8).
b. He walked in the garden (Genesis 3: 8).
c. He made garments of skin for Adam and his wife
(Genesis 3: 21).
d. He came down from heaven to see the building of the
Tower of Babel (Genesis 11:5).
e. He with two angels ate and drank with Abraham
(Genesis 18:1, 8). The Qur’ān also mentioned the three
guests of Prophet Abraham. All were angels in human
forms. The Qur’an commentator Ibn ‘Abbās said that
they were: Jibrīl (Gabriel), Mīkā’īl (Michael), and Isrāfīl
2 It is mentioned in the Qur’ān that Adam asked forgiveness from Allah.
He said: “Our Lord! We have wronged ourselves. If you forgive us not,
and bestow not upon us Your Mercy, we shall certainly be of the losers.”
(Q. 7:23). “…. And his Lord pardoned him (accepted his repentance).
Verily, He is the One Who forgives (accepts repentance), the Most
Merciful.” (Q. 2:37)
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(the angel who will sound the trumpet on the Day of
Resurrection). Being angels they did not touch the
food, which made him scared, but they told him not to
fear, as they were angels sent by Allah to punish the
people of Prophet Lot. (Q. 51:24-28; 15:51-53)
f. He appeared as a man and struggled with Jacob. He
was overcome by him, and told him that his name was
no longer Jacob but Israel, because had overcome God
and men (Genesis 32:22-32); in Hosea 12:4 Jacob
struggled with an angel and overcome him.
5. There is incompatibility between good and merciful God
according to theologians and that portrayed in the Bible,
such as:
a. God commanded atrocities commanded the Israelites
to enslave the cities which made peace with them, …
and to completely wipe out all the inhabitants of the
city (Deuteronomy 20:10-17) . He commanded Moses
to kill every male (Numbers 31:7, 17).
b. He condones the murder of children. While Elisha was
on his way to Bethel some small boys jeered at him,
saying “Go up, you baldhead!” He cursed them in the
name of the Lord. And two she-bears came out from
the woods and tore forty-two of the boys (2 Kings 2:22-
24)
In Christianity monotheism is of a peculiar or a special
type, namely, the Triune God: God the Father, God the Son and
the Holy Ghost, (and to some, instead, Goddess the Mother),
Three in One, and One in Three, three individuals or definite
persons in One, and therefore, Christianity is not purely
monotheistic.
Christians believe in the doctrine of the original sin. The sin
was inherited from Adam when he disobeyed God by eating the
forbidden fruit of the tree of life. Therefore all mankind after
Adam are born sinful and sinners. Paul of Tartarus in his letter
to the Church in Rome he says:
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Therefore, just as sin entered the world through one
man, and death through sin, and in this way death came
to all men, because all sinned. (Romans 5:12)
There is no one righteous, not even one; there is no one
who understands, no one who seeks God. All have turned
away, they have together become worthless; there is no
one who does good, not even one. (Romans 3:10-12)
This sin is the consequence of being the human nature
deprived from its origin holiness and justice, a sin “contracted”
and not “committed.” For the remission of this Paul’s doctrine
of the original sin babies are baptized after birth as soon as
possible. The well-known Catholic theologian St. Thomas
Aquinas (1225-1274 CE) says that as original sin incurs
everlasting punishment, children who have not been baptized
and died in original sin will not see the kingdom of God.
However, no ordinary man could get rid of the “original sin”
except someone without sin, namely, Jesus who was the
incarnation of God to “redeem” or pay with his life and to bear
the burden on sins of mankind (who believed in him) by
suffering and dying on the Cross. So, God as the Father
sacrificed His Own Son, which was the incarnation of Him. Here
lie the doctrines of the Atonement and of Incarnation. In his
letter to the Romans Paul said:
God presented him [Jesus] as a sacrifice of atonement,
through faith in his blood. He did this to demonstrate his
justice, because in his forbearance he had left the sins
committed beforehand unpunished. (Romans 3:25)
The Christian theologian David Craig explains in his book
What Christian Believe the doctrine of atonement as follows:
The Doctrine of Atonement claims that Jesus has
borne the penalty instead of humans so that God can
freely forgive sin. The sin, elsewhere called ‘Original Sin’,
has been punished but instead of sinful humanity paying
the price for its fallen state, it was Jesus, a sinless victim,
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who paid the price and was executed. Jesus becomes a
substitute for each person. Sacrificial theories refer to Jesus
as a sinless offering who makes universal expiation of
the stain of sin. Atonement is seen as a victory against
evil and sin personified in the devil.
The doctrine of the original sin has been criticised by
many Christian scholars, such as Prof. John Bowker, former
Dean of Trinity College, Cambridge. He says that there is no
original sin in the stories of Genesis which belong first to the
Jews. What the Christians call “the Fall” according to the Jews is
“a fall upwards, a fall into new opportunities of being human.”
Jesus himself did not teach the original sin. For him a child
is born free from sin, as mentioned in Mathew as follows:
Then little children were brought to Jesus for him
to place his hands on them and pray for them. But the
disciples rebuked those who brought them. Jesus said,
“Let the little children come to me, and do not hinder
them, for the kingdom of heaven belongs to such as
these.” When he had placed his hands on them,
he went on from there. (Matthew 19:13-15)
Jesus also said:
“See that you do not look down on one of these
little ones. For I tell you that their angels in heaven
always see the face of my Father in heaven.”
(Matthew 18:10)
This Teaching of Jesus is in line with the teachings of
Islam. The Prophet s.a.w. said,
كُ لُّ مَُّوْلُو دُّ يُُّولَدُُّ عَُّلَى اُّلْفِطْرَةُِّ فَُّأَبَوَاهُُّ يُُّهَوِّدَانِهُِّ وَُّيُنَصِّرَانِهُِّ
أَُّوُّْ يُُّمَجِّسَانِهُِّ... )ُّرواه اُّلبخاري(
Every child is born on fitrah (sinless), but it is his
parents that make him a Jew or a Christian or
a Magian… (Reported by Bukhārī)
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It is also mentioned in the Old Testament that everyone
dies with his own sins, as follows:
The soul who sins is the one who will die. The son will
will not share the guilt of the father, nor will the father share
the guilt of the son. The righteousness of the righteous man
will be credited to him, and the wickedness of the wicked
will be charged against him. (Ezekiel 18:20)
Instead, everyone will die for his own sin;
whoever eats sour grapes—his own teeth will
be set on edge. (Jeremiah 31:30)
This doctrine is confirmed by the Qur’an, as follows:
) ... وَُّلَُّ تَُّزِرُُّ وَُّازِرَةُّ وُِّزْرَُّ أُُّخْرَى... )ُّالأنعام: 164
…No bearer of burdens can bear the burden
of another… (Q. 6:164)
The Old Testament also states that the children cannot
be punished because of the sin or crime of their parents and
vice versa, as follows:
Fathers shall not be put to death for their children,
nor children put to death for their fathers; each is to
die for his own sin. (Deuteronomy 24:16)
This is the teaching of true religions taught by prophets
sent by Allah to mankind. (CIVIC, 9 October, 2015)
المصادر:
المكتبة اُّلشاملة
تفسير اُّلقرطبى )ُّت. 671ُّ هُّ )
تفسير اُّبن كُّثير )ُّت. 774ُّ هُّ(
Ansari, F.R. Which Religion. Karachi: The World Federation of
Islamic Missions, Islamic Centre, 1969
Yaacob, Mohd Amin. Christianity through the Lenses of
Christian and Muslim Scholars. Kuala Lumpur: C S Multi
Print Sdn. Bhd, 2004
Holy Bible: New International Version
http://www.rejectionofpascalswager.net/godbible.html
79
14. THE MEANINGS OF KHAYR (GOOD) IN THE QUR’ĀN (1)
In order to understand the verses of the Qur’ān
extensively we have to learn the sciences of the Qur’ān laid
down by earlier scholars of the Qur’ān. One of these sciences is
Asbāb al-Nuzūl (“the causes of revelation”), means the
occasions that led to the revelation of a particular verse. Al-
Zarkashī (d. 794/1392) who mentioned forty-seven sciences of
the Qur’ān in his Burhān put asbāb al-nuzūl in the first place.
Al-Suyūṭī (d. 991/1505) who mentioned eighty sciences put it in
the ninth place in his Itqān. Without knowing it the verse of the
Qur’ān might be misunderstood. One of the verses commonly
misunderstood is the following verse:
إِ نَّ اَّل ذِي نَّ آَّ منُوا وال ذِي نَّ هادُوا وال ن صَّا رى وال صابِئِي نَّ م نَّ
آَّ م نَّ بَِّا للَِّّ وا ل ي ومَِّ اَّ لْخِرَِّ و عمِ لَّ صالِحًا فل هُ مَّ أَّ جرُهُ مَّ عَِّ ن دَّ ربِّهِ مَّ
( و لَّ خ و فَّ عل يهِ مَّ و لَّ هَُّ مَّ ي ح زنُو نَّ )َّالبقرة: 22َّ
Verily, those who believe and those who are
Jews and Christians, and Sabians, whoever believes
in Allah and the Last Day and does righteous
good deeds shall have their reward with their
Lord, on them shall be no fear, nor
shall they grieve (Q. 2:62)
This verse was revealed in answering the question of
Salmān al-Fārisī about the monks with whom they had prayed
in their churches, expecting the advent of Prophet Muhammad
in Arabia, and advised Salmān to follow the new prophet
whenever he met him. Then the above verse was revealed to
explain that not only these monks, but the Jews before the
advent of Prophet ‘Īsā (Jesus), and the Christians before the
advent of Prophet Muhmmad s.a.w. would be safe. But those
who do not want to follow the new prophet, namely, the Jews
after the advent of Prophet ‘Īsā, and the Christians after the
advent of Prophet Muhammad s.a.w. would not be safe.
If we read this verse to the Jews and the Christians
without explaining its meaning they would think that they do
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not have to become Muslims to attain salvation, and the
Muslims do not have to invite non-Muslims to Islam. To correct
misunderstanding, Allah revealed the following verse:
و م نَّ ي ب تغَِّ غ ي رَّ اَّ لِْ س لَمَِّ دَِّينًا فل نَّ يَُّ ق ب لَّ مَِّ نهَُّ وهُ وَّ
) فِي اَّ لْخِ رةَِّ مَِّ نَّ اَّ ل خاسِرِي نَّ )َّآل عَّمران: 85
And whoever seeks a religion other than Islam,
it will never be accepted of him, and in the Hereafter
he will be one of the losers (Q. 3:85)
Another branch of Qur’ānic science is called لوُجُ وهُ وال نظّائرفِي
ا لقُ رآن (al-wujūh wa ’l- naẓā’ir fī al-Qur’ān) translated as
“homonyms and synonyms in the Qur’ān.” Al-Zarkashī put it in
number four of the 47 branches of the Qur’ānic science in his
work al-Burhān, whereas al-Suyūtī put it in number 39 of the 80
branches in his work al-Itqān.
Homonym is one of the five classes of Typographic
Paronomasia. Paronomasia is the use words having similar
sounds but different meanings. It is divided into Typographic
Paronomasia and Visual Paronomasia. Homonym is the
combination both homographs (the use of words that sound
the same and have different meanings such as sun and son;
plain = easy to see, to hear or to understand, and plane= flat or
level surface) and homophones (words that are spelt the same
but have different meanings such as advert to = refer to, and
advert = (GB col.) advertisement). So, homonyms is where the
sounds and the spellings of two or more words are exactly the
same, but have different meanings, such as 60 seconds = 1
minute, second hand = used, not new; second class = lower
class. Here we have identical words but have different
meanings.
Al-naẓā’ir is close to synonyms, namely a word which has
many meanings, such as the word ع ين in Arabic has many
meanings: letter ع, eye, spring, source, prime (of something).
Here we have one word which has many meanings. In the
Qur’ān we may find words which has many meanings, such as
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fitnah, such as: temptation, trial, sedition, riot, discord,
dissention, civil strife we are having now in the Middle East. In
Indonesia we mistakenly translate fitnah as “slander” which is
in Arabic iftirā’ ) إ فتِ راء ( and “consider” it worse than killing.
The term khayr ( خ ير ( as an adjective literally means:َّ good;
excellent, outstanding, superior, admirable; better; best. As a
noun it means: “good thing, blessing; benefit, interest,
advantage; welfare; charity.” Al-Rāghib al-Iṣfahānī (d.
425/1132) gives the definition of khayr (good thing) as follows:
it is what everybody wants, such as: ‘aql (intelligence), ‘adl
(justice), faḍl (superiority, favor, kindness), and useful thing. It
is the opposite of sharr (evil, calamity, injustice, harm,
wickedness, vice). He divides the good thing into two
categories: (a) absolute good, namely, something which is
always liked by anybody in any case, such as Paradise, and (b)
relative good, such as wealth; it could be good for one person
in one case, but bad for another in another case. Therefore,
wealth is also called “good thing” relatively, as we shall see.
Al-Dāmaghānī (d. 478/1085) mentions eight meanings of
the term khayr in the Qur’ān, whereas Ibn al-Jawzī (d.
597/1201) mentions twenty-two meanings. Three out of the
eight examples mentioned by both of them are as follows:
ا ل مال . 1 (wealth), as in the following verses:
كُتِ بَّ ع ل يكُ مَّ إَِّ ذا ح ض رَّ أَّ ح دكُمَُّ اَّ ل م وتَُّ إَِّ نَّ ت ر كَّ خ يرًا اَّ ل وصِ يةَََُّّّ
)َّ لِ ل والِ د ينَِّ وا لْ ق ربِي نَّ بَِّا ل م عرُوفَِّ حقًّا عل ى اَّ لمُ تقِي نَّ )َّالبقرة: 180
It is prescribed for you, when death approaches
any of you, if he leaves wealth, that he makes
a bequest to parents and next of kin, according
to reasonable manners. (This is) a duty
upon the pious (Q. 2:180)
There are two views concerning this verse:
(a) Those who say that the bequest for the parents is 2/3 of
the wealth, for the relatives 2/3 of the remaining 1/3,
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namely, 2/9 of the wealth, and the bequest for nonrelatives
will be 1/9 of the wealth, which is also the view
of al-Ḥasan.
(b) The other view says that the verse is abrogated
(specified) with the verse dealing with the law of
inheritance, so that the parents and the relatives will
have legal shares in the inheritance, and the bequest will
be to the relatives who do not have share of it. This is
also the view of Qatādah. Those who have share will not
get a bequest. The verse in question runs as follows:
لِلرِّ جالَِّ نصِي بَّ مَِّ ما ت ر كَّ اَّ ل والِ دانَِّ وا لْ ق ربُو نَّ ولِلنِّ ساءََِّّ
نصِي بَّ مَِّ ما ت ر كَّ اَّ ل والِ دانَِّ وا لْ ق ربُو نَّ مَِّ ما ق لَّ مَِّ نهَُّ أَّ وََّّ
)َّ كثُ رَّ نصِيبًا م فرُوضًا )َّالنساء: 7
There is a share for men and a share for women
from what is left by parents and those nearest
related, whether, the property be small or
large—a legal share.(Q. 4:7)
The explanation of the Qur’ān dealing with the
distribution of wealth in inheritance is given in more
details in the Qur’ān, more than that of praying and
fasting, such as Q. 4:11.
ي سأ لُو ن كَّ ما ذا يَُّ نفِقُو نَّ قَُّ لَّ ما أَّ ن ف قتُ مَّ مَِّ نَّ خ ي رَّ فلِ ل والِ د ينَِّ وا لْ ق ربِي نَََّّّ
)َّ وا ل ي تا مى وا ل م ساكِينَِّ وا بنَِّ اَّل سبِيلَِّ )َّالبقرة: 215
They ask you (O Muhammad) what they should
spend. Say: Whatever you spend of good (i.e. wealth)
must be for parents and kindred and orphans and
the needy and the wayfarer … (Q. 2:215)
A companion of the Prophet called ‘Amr ibn al-
Jamūḥ ) ع مرو بنَِّ اَّ ل جمُوحَِّ ( told the Prophet that he had much
wealth and asked him where to spend it as charity, then
the above verse was revealed.
الْ ي مان . 2 (faith), as in the following verses:
ول وَّ علِ مَّ اللَُّّ فَِّيهِ مَّ خ يرًا لْ س م عهُ مَّ ول وَّ أَّ س م عهُ مَََّّّ
)َّ ل ت ول وا وهُ مَّ مَُّ عرِضُو نَّ )َّالْنفال: 23
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Had Allah known of any good (i.e., faith) in them,
He would indeed have made them listen; and even if
He had made them listen, they would but have turned
away with aversion (to the truth) (Q. 8:23)
Had they faith they would have listened to the
arguments and evidence. They also asked the Prophet to
revive Quṣayy ibn Kilāb and others to testify the
messengership of Prophet Muhammad s.a.w. Had they
faith they would have heard the answer of all what they
had asked. However, had this happened they would still
disbelieve, as Allah had sealed their hearts.
Before the battle of Badr the Prophet had come to
know that some of the Banī Hāshim clan and others were
forced to accompany the Quraysh pagans to fight the
Muslims, such as al-‘Abbās, and not to harm them. Among
the captive were al-‘Abbās, his two nephews and one ally.
As captives were to pay ransom for their release, he told
the Prophet that he had been Muslim before, so that he
should not pay ransom. The Prophet said, Allah only knew
whether he was a Muslim, and if so, Allah would reward
him for it. But being a captive he had to pay ransom.
When he said that he had no money, the Prophet told him
that he had promised his wife to give the money he had
buried to the children of al-Faḍl, ‘Abdullah, and Quthan, if
he died in the battlefield. This was a secret which was
revealed to the Prophet. After paying the ransom, Allah
revealed the following verse:
يا أَّ يُّ ها اَّل نبِيَُّّ قَُّ لَّ لَِّ م نَّ فَِّي أَّ يدِيكُ مَّ مَِّ نَّ اَّ لْ س رى إَِّ نَّ ي عل مَِّ اللَُّّ
فَِّي قَُّلُوبِكُ مَّ خ يرًا يَُّ ؤتِكُ مَّ خ يرًا مَِّ ما أَُّخِ ذَّ مَِّ نكُ مَّ و ي غفِ رَّ
)َّ لَّ كُ مَّ و اللَُّّ غفُو رَّ رحِي مَّ )َّالْنفال: 70
O Prophet (Muhammad)! Say to the captives
that are in your hands: “If Allah knows any good
(i.e. faith) in your hearts, He will give you something
better than what has been taken from you,
84
and He will forgive you, and Allah is Oft
Forgiving, Most Merciful.” (Q. 8:70)
الْ سلَم . 3 (Islam) as in the following verses:
)َّ م نا عَّ لَِّ ل خ يرَِّ مَُّ ع ت دَّ أَّ ثِي مَّ )َّالقلم: 12
Hindered of good (i.e., Islam), transgressor,
sinful (Q. 68:12)
Ibn ‘Abbās says that it is about the person who
prevents his son and his relatives from converting to
Islam. Al-Ḥasan says that it is about a person who said to
his relatives that he would not get benefit at all from
their becoming Muslims.
) م نا عَّ لَِّ ل خ يرَِّ مَُّ ع ت دَّ مَُّرِي بَّ )َّق: 25
Hindered of good (i.e., Islam),
transgressor, (Q. 50:25)
This verse was revealed concerning al-Mughīrah
who prohibited his nephews from converting to Islam.
Another interpretation is that of al-Ḥasan and Qatādah
who say that it is about a person who prohibited people
from paying the obligatory charity, the zakat.
(CIVIC, 16 October, 2015)
المصادر:
المكتبة اَّلشاملة
1085 (. قامُ وسَُّ اَّ لقُ رآن )َّا لوُجُ وهَُّ وال ن ظائِر). بَّيروت,ََََّّّّ \ الحسين اَّل دام غانِي )َّت. 478َّ
.1983
1201 (. نَُّ ز هة اَّ لْ عيُنَِّ اَّل ن واظِرَِّ فَِّ يَّ عَِّ لمَِّ اَّ لوُجُ وهَِّ وَّ اَّل ن ظائِر.َّ \ ابن اَّلجوزي )َّت. 597َّ
.1985\ بيروت: مَّؤسسة اَّلرسالة, 1405َّ
1132 (. مَُّ ف ر دات أ ل فاظَِّ اَّ لقُ رآن. دَّمشق: دار اَّ ل قل م,َّ \ الراغب اَّلْصفهاني )ََّّت. 425َّ
.1992\1412
تفسير اَّلطبري )َّت. 310َّ هَّ)
تفسير اَّلقرطبى )َّت. 271َّ هَّ)
تفسير اَّبن كَّثير )َّت. 774َّ هَّ)
Abu Khalil, Dr. Shauqi, Atlas of the Qur’ān. Riyadh,
Darussalam, 2003
http://literarydevices.net/paronomasia
85
15. THE MEANINGS OF KHAYR (GOOD) IN THE QUR’ĀN (2)
The remaining examples for the various meanings of
khayr in the Qur’an given by al-Dāmaghānī and Ibn al-Jawzī are
as follows:
الْعَافِيَة . 4 (good heath, well-being), as in the following verses:
وَإِنْْ يَْمْسَسْكَْ اْللَّْه بِْ ه ض رْ فَْلَْ كَْاشِفَْ لَْ ه هْ إِْلَّْ هْ هوَْ وَْإِنْْ يَْمْسَسْكَْ
( بِخَيْ رْ فَْ ه هوَْ عَْلَى هْ ك لْ شَْيْ ءْ قَْدِي رْ )ْالأنعام: 71
And if Allah touches you with harm, none
can remove it but He, and if He touches you
with good (i.e., good health), then He is
Able to do all things (Q. 6:17)
According to al-Țabarī and al-Qurṭubī the term khayr in
the above verse means: good health, prosperity and
blessing. The similar verse is Q. 10:107.
الأَجْر . 5 (recompense), as in the following verse:
( وَالْ ه بدْنَْ جَْعَلْنَاهَا لَْ ه كمْْ مِْنْْ شَْعَائِرِْ اْللَِّْ لَْ ه كمْْ فِْيهَا خَْيْ رْ... )ْالحج: 63
And the Budn (cows, oxen, or camels driven to be
offered as sacrifices by the pilgrims at the sanctuary
of Makkah), We have made them for you as among
the Symbols of Allah, wherein you have much
good (i.e., recompense)… (Q. 22:36)
The Qur’ān commentators Mujāhid, al-Ḥasan as well as alȚabarī
say that the term khayr in this verse is the reward in
the Hereafter for the sacrifice, while in this world the
benefits taken from these animals.
الأَفْضل . 6 (the best), as in the following verses:
( وَقهلْْ رَْ بْ اْغْفِرْْ وَْارْحَمْْ وَْأَنْتَْ خَْيْ ه رْ اْلرَاحِمِينَْ )ْال ه مؤْمِ ه نوْن: 771ْ 118
And say (O Muhammad): “My Lord! Forgive
and have mercy, for You are the Best of those
who show mercy!” (Q. 26:771)
86
Forgiveness means erasing the sin of a person and
concealing it from people, whereas mercy means guiding
and making him succeed in his sayings and his deeds.
وَإِنْْ كَْانَْ طَْائِفَ ةْ مِْنْ ه كمْْ آْمَ ه نوا بِْالَذِي أْهرْسِلْ ه تْ بِْهِْ وَْطَْائِفَ ةْ لَْمْْ هْ يؤْمِ ه نْوا
( فَاصْبِ ه روا حَْتَى يَْحْ ه كمَْ اْللَّْه بَْيْنَنَا وَْ ه هوَْ خَْيْ ه رْ اْلْحَاكِمِينَْ )ْالأعْرَاف: 78
“And if there is a party of you who believe in that
with which I have been sent and a party who do not
believe, so be patient until Allah judges between
us, and He is the Best of judges.”(Q. 1:11)
This is about Prophet Shu‘ayb who was told by Allah to
be patient for the disbelief of a party of his people.
الطَعَام . 7 (food, meal), as in the following verse:
) فَقَالَْ رَْ بْ إِْ ني لِْمَا أَْنْزَْلْتَْ إِْلَيَْ مِْنْْ خَْيْ رْ فَْقِي رْ )ْالقصص: 22
… and said: “My Lord! Truly, I am in need of
whatever good (i.e., food) that You bestow
on me!” (Q. 28:24)
Ibn ‘Abbās said that when Prophet Moses a.s. ran
away from the Pharaoh he became very hungry. After
helping the two young women watering their sheep he took
refuge under the shade and prayed, citing the above verse.
If we are thirsty the best thing we’ll need is water, when we
hungry, food, and when we are sleepy, sleep.
الظَفَر . 8 (victory), as in the following verse:
وَرَدَْ اْللَّْه اْلَذِينَْ كَْفَ ه روا بِْغَيْظِهِمْْ لَْمْْ يَْنَالهوا خَْيْرًا وَْكَفَى اْللَّْه
( الْ ه مؤْمِنِينَْ اْلْقِتَالَْ وَْكَانَْ اْللَّْه قَْوِ يا عَْزِيزًا )ْالأحزاب:) 22
And Allah drove back those who disbelieved in
their rage, they gained no advantage (i.e. victory).
Allah sufficed for the believers in the fighting (by
sending against the disbelievers a severe wind
and troops of angels). And Allah is Ever
All-Strong, All-Mighty.(Q. 33:25)
Al-Țabarī gives the meaning of khayr in this verse as
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wealth (booty) and captives”. Allah said that in the Battle
of Confederates in 5 AH despite their blockading Madinah
for 24 days they got nothing, neither spoil of war, nor
captive. Those who joined this battle were: Quraysh and
Ghaṭfān, Banū Murrah, Banū Asad, Ashja‘, Fazārah, Banū
Kinānah, and Banū Sulaym tribes. This was the biggest
military campaign taken by the tribes of Arabia to crush
Islam and the Muslims once and for all, but failed. From
now on the table has turned, and the Quraysh pagans were
on defensive instead of offensive position.
The remaining examples for the various meanings of
khayr in the Qur’an given by Ibn al-Jawzī are as follows:
الخَيْل . 9 (horses), as in the following verse:
فَقَالَْ إِْ ني أَْحْبَبْ ه تْ هْ حبَْ اْلْخَيْرِْ عَْنْْ ذِْكْرِْ رَْْ بي حَْتَى
تَوَارَتْْ بِْالْحِجَابِْ )ْص: )ْ 62
He said: “I did love the good (these horses)
instead of remembering my Lord (in my ‘Asr
prayer), till the time was over, and (the sun)
had hidden in the veil (of night) (Q. 38:32)
This is the meaning given by al-Qurṭubī and al-Suddī,
but in another report al-Suddī also said that it means
“wealth.” Al-Qurṭubī said that letter “l” ( ل) and letter “r”
ر) ) sometimes interchange in Arabic, such as انْهَمَلَتِْ اْلْعَيْ ه نْ
وَانْهَمَرَتْ،ْْ meaning “the eye shed tears” where the verb هَمَرَْ
and هَمَلَْ are the same, namely, “to shed tears.” The other
example is the verb خَتَرَْ and خَتَلَْ both mean “to cheat.”
Therefore, according to al-Farrā’ the word الْخْيْر and الخَيْل
among the Arabs have the same meaning, namely, the
horses. This verse is about Prophet Sulaymān (Solomon)
who was busy looking at his horses that he missed the time
of ‘aṣr prayer out of forgetfulness until sunset.
الْقهرْآن . 10 (Qur’ān), as the following verse:
مَا يَْوَ دْ اْلَذِينَْ كَْفَ ه روا مِْنْْ أَْهْلِْ اْلْكِتَابِْ وَْلَّْ اْلْ ه مشْرِكِينَْ أَْنْْ
ه ينَزَلَْ عَْلَيْ ه كمْْ مِْنْْ خَْيْ رْ مِْنْْ رَْ ب ه كمْْ وَْاللَّْه يَْخْتَ صْ بِْرَحْمَتِهِْ مَْنْْ يَْشَا ه ءْ
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( وَاللَّْه هْ ذو اْلْفَضْلِْ اْلْعَظِيمِْ )ْالبقرة: 702
Neither those who disbelieve among the people of
the Scripture (Jews and Christians) and idolaters
like that there should be sent down to you any
good (i.e. the Qur’an) from your Lord. But Allah
chooses for His Mercy whom He wills. And Allah
is the Owner of Great Bounty (Q. 2:105)
Muhammad Asad said that the term khayr in the
above verse is “revelation” which he called “the highest
good.” He said further: “The allusion here is to the
unwillingness of the Jews and the Christians to admit that
revelation could have been bestowed on any community
but their own.” ‘Alī ibn Abī Țālib’s commentary on “Allah
chooses for His Mercy whom He wills” as “Allah chooses
His prophethood to Muhammad s.a.w. The Mercy in this
verse according to some is the Qur’ān, and according to
others, it is in general all kinds of mercy given by Allah to
His servants in ancient as well as modern times”
أَنْفَ ه عْ . 11 (more beneficial), as in the following verse:
مَا نَْنْسَخْْ مِْنْْ آْيَ ةْ أَْوْْ هْ ننْسِهَا نَْأْتِْ بِْخَيْ رْ مِْنْهَا أَْْوْْ مِْثْلِهَا أَْلَمْْ
( تَعْلَمْْ أَْنَْ اْللََّْ عَْلَى هْ ك لْ شَْيْ ءْ قَْدِي رْ )ْالبقرة: 703
Whatever a Verse (revelation) do We abrogate or
cause to be forgotten, We bring a better (more
beneficial) one or similar to it. Know you not that
Allah is Able to do all things? (Q. 2:106)
The term ayah abrogated in this verse is either the
verse or the revelation or even both. The abrogation of the
verse means the legal judgment in it is abrogated and
replaced with another verse containing a new legal
judgment. For example, the Qur’ān 73:31 mentions that
strong drink and good nourishment are made from datepalm
and grapes, which means that strong drink is ḥalāl
(permitted). The Qur’ān 2:279 says that there is benefit in
drinking alcohol, but the sin in it is greater. This means that
89
drinking alcohol is not recommended, but still permitted.
The Qur’ān 2:26 says that it is prohibited to pray while one
is drunk. This means alcohol is bad, but is tolerated. The
Qur’ān prohibited alcohol as the handwork of Satan. This
last verse “abrogates” the legal judgment of alcohol in
previous verses. Modern scholars who deny the existence
of abrogation which they call “the doctrine of abrogation”
in the verses of the Qur’ān call this procedure تَخْصِيْ ه صْ اْلْعَام
(specification of general term), orْ تَْقَيِي ه دْ اْل ه مطْلَق (restricting the
unrestricted), and إظْهَا ه ر هْ حكْ مْ بِْْطَرِيْقَةِ اْلتَدَ رج (presenting a legal
judgment in stages). Alcohol is always and remains ḥarām
(prohibited, unlawful), but the early Muslims who had
been heavy drinkers were told to stop drinking only when
they became strong enough in their faith to avoid it. The
verses dealing with alcohol are still there in the Qur’ān to
remind us of Allah’s blessing in prohibiting alcohol in
stages, as He had promised us not to burden us beyond our
ability (Q. 2;213). Therefore, “abrogation” does not imply
either the cancellation of the specific ordinance or the total
elimination of the verses from the context of the Qur’ān.
The abrogation of revelation means the replacement
of earlier revelations with the newer and better one. It is
the abrogation of the Torah (Tawrāt) and the Gospel (Injīl)
replaced with the Qur’ān. Muhammad Asad who translates
ayah as “message” says that “… if we read this verse in
conjunction with the preceding one, which states that the
Jews and the Christians refuse to accept any revelation
which might supersede that of the Bible: for, if read in this
way, the abrogation is the one related to the earlier divine
messages and not to any part of the Qur’ān itself.”
رَخْ ه صْ اْلأَسْعَار . 12 (cheapness of price), as in the following verse:
وَإِلَى مَْدْيَنَْ أَْخَا ه همْْ هْ شعَيْبًا قَْالَْ يَْا قَْوْمِْ اْعْ ه ب ه دوا اْللََّْ مَْا لَْ ه كمْْ مِْنْْ
إِلَ هْ غَْيْْ ه رهْه وَْلَّْ تَْنْقه ه صوا اْلْمِكْيَالَْ وَْالْمِيزَانَْ إِْ ني أَْرَا ه كمْْ بِْخَيْ رْ
( وَإِ ني أَْخَا ه فْ عَْلَيْ ه كمْْ عَْذَابَْ يَْوْ مْ هْ محِي طْ )ْهود: 12
90
And to Madyan (Midian) people (We sent) their
brother Shu‘ayb. He said: “O my people! Worship
Allah, you have no other god but Him, and give
no short measure or weight. I see you in prosperity
(i.e. the low price of goods) and
verily, I fear for you the torment of
a Day encompassing (Q. 11:84)
The interpretation of khayr as “the low price of goods”
is that of Ibn ‘Abbās and al-Ḥasan. Ibn ‘Abbās said further
that “the torment of a Day encompassing” means “the day
when the price of goods increase.” Qatādah and Ibn Zayd
both say that the term means prosperity in this world. AlȚabarī
also holds the same view and said that the term
means prosperity in this world including the low price of
goods. Ibn Kathīr’s interpretation of the verse “I see you in
prosperity” is that it means “in your livelihood and your
provisions. And verily, I fear that you will be deprived of
this bounty that you are enjoying by violating Allah’s
prohibitions.” (to be continued)
(CIVIC, 23 October, 2015)
المصادر:
المكتبة اْلشاملة
7012 (. قَْا ه موْ ه سْ اْلْ ه قرْآن )ْالْ ه و ه جوْهْه وَْالنَظَائِر(. بْيروت،ْ \ الحسين اْلدَامغَانِي )ْت. 211ْ
.7916
207ْ (. هْ نزْهَة اْْلأَعْ ه ينِْ اْلنَوَاظِرِْ فِْيْْ عِْلْمِْ اْلْ ه و ه جوْهِْ وَْْ اْلنَظَائِر.ْ \ ابن اْلجوزي )ْت. 291ْ
.7912\ بيروت: مْؤسسة اْلرسالة، 7202ْ
7762 (. هْ مفْرَدَات أَْلْفَاظِْ اْلْ ه قرْآن. دْمشق: دَْار اْلْقَلَم،ْ \ الراغب اْلأصفهاني )ْْت. 222ْ
.7992\7272
7911\ .محمد بْن اْلقاسم اْلأنباري. كْتاب اْلأضاد. بْيروت: اْلمكتبة اْلعصرية، 7201ْ
تفسير اْلطبري )ْت. 670ْ هْ)
تفسير اْلقرطبى )ْت. 317ْ هْ)
تفسير اْبن كْثير )ْت. 112ْ هْ)
Asad, Muhammad. The Message of the Qur’ān. Gibraltar: Dar
al-Andalus, 1964.
http://literarydevices.net/paronomasia/
91
16. THE MEANINGS OF KHAYR (GOOD) IN THE QUR’ĀN (3)
الصَّلاح . 13 (good or proper condition, righteousness), as in the
following verse:
وَالَّذِينََ يََبْتَغُونََ اَلْكِتَابََ مَِمَّا مََلَكَتَْ أََيْمَانُكُمَْ فََكَاتِبُوهُمَْ
( إِنَْ عََلِمْتُمَْ فَِيهِمَْ خََيْرًا... )َالنور: 33
And such of your servants as seek a writing
(of emancipation) give them such writing,
if you find that there is good and honesty
(i.e., righteousness) in them…(Q. 24:33)
It is Allah’s command to slave-owners to write a
contract of emancipation for their slaves if they ask them,
provided that there is khayr with them. Some say it is
righteousness, others say honesty, wealth, and a skill and
ability to earn.
The verse continues with …وَآتُوهُمَْ مَِنَْ مََالَِ اَللََِّّ اَلَّذِي آَتَاكُمَْ
and give them something out of the wealth of Allah which
He has bestowed upon you… means that these slaves have
right and share in the wealth of the zakat. It is Allah’s
command to the believers to help in freeing them, until
there will be no more slave among Muslims.
الْقُوَّةَُ وَََ اَلْقُدْرَة . 14 (power and ability), as in the following verse:
أَهُمَْ خََيْ رَ أََمَْ قََوْمَُ تَُبَّ عَ وََالَّذِينََ مَِنَْ قََبْلِهِمَْ أََهْلَكْنَاهُمَْ
) إِنَّهُمَْ كََانُوا مَُجْرِمِينََ )َالدُّخَان: 33
Are they better (i.e., more powerful) or the people of
Tubba‘ and those before them? We destroyed them
because they were indeed criminals (Q. 44:37)
Tubba‘ was the title of the ancient powerful Ḥimyar
kings who ruled for centuries over Southern Arabia.
Despite their power they were eventually overcome by
the Abyssinians in the 4th century. These people denied
the truth of resurrection and Allah’s judgment (Q. 50:14)
الدُّنْيَا . 15 (the world), as in the following verse:
( وَإِنَّهَُ لَِحُ بَ اَلْخَيْرَِ لََشَدِي دَ )َالْعَادِيَات: 8
92
And verily, he is violent in the love
wealth (i.e. the world) (Q. 100:8)
Ibn Zayd says that the term khayr in this verse means
“the world”, i.e., people extremely love this material world.
Other commentators say that the word khayr in this verse
means “wealth”. The word shadīd basically means “strong,
powerful, violent.”But if it is related to the wealth, it
could mean mutashaddid (strict, rigid) and bakhīl (greedy,
covetous, miser, stingy). Therefore, the above verse
means: (a) He is severe in his love of wealth, and (b) He is
covetous and stingy due to the love of wealth. Both are
correct complementing each other.
الإصْلاح . 16 (correction, betterment, restoration), as in the
following verse:
وَلْتَكُنَْ مَِنْكُمَْ أَُمَّ ةَ يََدْعُونََ إَِلَى اَلْخَيْرَِ وََيَأْمُرُونََ بَِالْمَعْرُوفَِ
( وَيََنْهَوْنََ عََنَِ اَلْمُنْكَرَِ وََأُولَئِكََ هَُمَُ اَلْمُفْلِحُونََ )َآل عَمران: 104
Let there arise out of you a group of people
inviting to all that is good (i.e. Islam), enjoining
ma‘ruf and forbidding munkar. And It is they
who are the successful (Q. 3:104)
Probably it is not appropriate to use iṣlāḥ as the
meaning of the khayr in the above verse, but rather Islam
as put by al-Țabarī. There are two views whether the whole
Muslims are enjoined to call people to Islam, or some of
them only. According to the classical Arabic philologist
Muḥammad ibn al-Qāsim al-Anbārī (d. 328/940), it is the
whole Muslims, as sometimes مِنَْ (of, from, among) mean
كُلَُّ (all), so that the expression مِنْكُمَْ (of you) means كُلُّكُمَْ (all of
you). He says that the position of مِنَْ is لِلتَّجنِيْس (to indicate
paronomasia), namely, “of you Muslims” and not from
non-Muslims. The example in the Qur’ān is, فََاجْتَنِبُوا اَل رجْسََ مَِنََ
) الَْْوْثَانَِ... )َالحج: 30 … so shun the abomination (worshiping)َ
of idol…َ (Q. 22:30) which means فَاجْتَنِبُوا اَلَْوْثَانََ اَلَّتِي هَِيََ رَِجْس
93
“so avoid (worshiping) idol which is a dirty thing”, as any
idol is dirty, all of them.
The other view is that of Al-Qurṭubī who says that the
injunction to call people to Islam is exclusively for scholars,
as not all Muslims are scholars, because it is فَرْضَُ كَِفَايَة (a
collective duty), not فَرْضَُ عََيْن (an individual duty). These
scholars are chosen people. Among the chosen people are
as mentioned in the following verse:
الَّذِينََ إَِنَْ مََكَّنَّاهُمَْ فَِي اَلََْْرْضَِ أََقَامُوا اَلصَّلَاةََ وََآتَوُا اَلزَّكَاةََ
( وَأَمَرُوا بَِالْمَعْرُوفَِ وََنَهَوْا عََنَِ اَلْمُنْكَرَِ... )َالحج: 41
Those (Muslim rulers) who, if We give them power
in the land (they) perform the prayers, pay the zakat, and
they enjoin ma’ruf and forbid munkar…(Q. 22:41)
In my view, both views are acceptable, as Islam is a
missionary religion, and every Muslim has to be involved in
it. In the lowest level, even without talking, we still can use
our body language, indicating that we are humble not
arrogant, generous and not stingy, honest and not tricky,
etc. We are not perfect, but we have some Islamic
characters which we should let non-Muslims know in our
dealing with them. We can say “I am not a good Muslim,
but Islam prohibits such-and-such thing.” In the highest
level, it is the job of Muslim scholars, such as the late
Ahmad Deedat (d. 2005) of South Africa who had debated
five Christian scholars, and challenged Pope John Paul II for
a public debate in the Vatican Square in 1984, Dr. Zakir
Naik of India, Dr. Gary Miller of Canada, Yusuf Estes of the
USA, and Abdur-Raheem Green of UK, to mention a few.
الْوَلَدَُ اَلصَّالِح . 17 (suitable child), as in the following verse:
... فَإِنَْ كََرِهْتُمُوهُنََّ فََعَسَى أََنَْ تََكْرَهُوا شََيْئًا
( وَيَجْعَلََ اَللََُّّ فَِيهَِ خََيْرًا كََثِيرًا )َالنساء: 19
… If you dislike them, it may be that you dislike
a thing though which Allah brings a great
deal of good (i.e., pious children) (Q. 4:19)
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This verse is about Allah’s order the Muslims not to
treat widows with harshness to take away part the dowry
given to them. If they do not like them, Allah may bring
good things to them. So far, no other commentators say
that khayr in this verse means “suitable child”, except Ibn
al-Jawzī.
الْعِفَّة . 18 (abstinence, uprightness, righteousness, chastity) and
وال صيَانَة (preservation, protection, guarding), as in the
following verse:
لَوْلََ إَِذَْ سََمِعْتُمُوهَُ ظََنََّ اَلْمُؤْمِنُونََ وََالْمُؤْمِنَاتَُ بَِأَنْفُسِهِمَْ
( خَيْرًا وََقَالُوا هََذَا إَِفْ كَ مَُبِي نَ )َالنور: 12
Why then did not the believers, men and women,
when you heard it (the slander), think good (chastity)
of their own people and say: “This (charge) is
an obvious lie?” (Q. 24:12)
This verse is about the accusation of the Prophet’s
wife ‘Ā’ishah of indecency by hypocrites, and when the
believers heard about it they knew that she was innocent
and the accusation was an obvious lie, as confirmed by the
Qur’ān.
حُسْنَُ اَلَْدَب . 19 (good behavior), as in the following verse:
وَلَوَْ أََنَّهُمَْ صََبَرُوا حَََتَّى تََخْرُجََ إَِلَيْهِمَْ لََكَانََ خََيْرًا
( لَهُمَْ وََاللََُّّ غََفُو رَ رََحِي مَ )َالحجرات: 5
And if they had had patience till you could come out to
them, it would have been better (i.e., good behavior) for
them. And Allah is Oft-Forgiving, Most Merciful.(Q. 49:5)
The verse is about a delegation of the Arabs among
them was al-Aqra‘ ibn Ḥābis al-Tamīmī who called the
Prophet from behind his dwellings, whereas the good
behaviour would be waiting for him till he came out.
النَّوَافِل . 20 (supererogatory performance), as in the following
verse:
( وَجَعَلْنَاهُمَْ أََئِمَّةًَ يََهْدُونََ بَِأَمْرِنَا وََأَوْحَيْنَا إَِلَيْهِمَْ فَِعْلََ اَلْخَيْرَاتَِ… )الْنبياء: 33
95
And We made them leaders, guiding (mankind)
by Our Command, and We revealed to them the
doing of good deeds, performing the prayers
(i.e., supererogatory performance)…(Q. 21:73)
This verse is about Prophet Abraham and his
descendants Isaac and Jacob who were made prophets and
leaders, and inspired to do good deeds. Al-Qurṭubī simply
said “good deeds” here means “obedience” to Allah.
النَّافِع . 21 (beneficial, profitable, useful thing), as in the following
verse:
...وَلَوَْ كَُنْتَُ أََعْلَمَُ اَلْغَيْبََ لََسْتَكْثَرْتَُ مَِنََ اَلْخَيْرَِ وََمَا مََسَّنِيََ اَلسُّوءَُ
( إِنَْ أََنَا إَِلََّ نََذِي رَ وََبَشِي رَ لَِقَوْ مَ يَُؤْمِنُونََ )َالْعراف: 188
“…If I had the knowledge of the Unseen, I should
have secured for myself an abundance of wealth,
and no evil should have touched me. I am but
a warner, and a bringer of glad tidings to
a people who believe.”(Q. 3:188)
Both term الْغَيْب (the Unseen) and الْخَيْر (the good
deed) are in general sense, mean: (a) If I knew what Allah
wanted me to do before hand, I would have done it. (b) If I
knew when I would win the war I would have fought, so
that I would not be defeated. (c) If I knew the year of
drought, I would have stored what would be sufficient for
me in the time of the drought (Ibn ‘Abbās’s interpretation).
(d) If I knew the merchandise that would sell well, I would
have bought it in the time of its slump. (e) If I knew when I
would die, I would have increased doing good deeds (al-
Ḥasan and Ibn Jurayj’s interpretation). (f) If I knew the
unseen I would have done what I was required to do. All
these interpretations in al-Qurṭubī’s view make sense.
“and no evil should have touched me” means (a) The
Prophet said that he was not insane as they had claimed
him to be, (b) The Prophet said further that if he had
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known the unseen he would have taken precaution against
evil, but he was just a warner (al-Qurṭubī’s commentary)
الْخَيْرَُ اَلَّذِي هَُو ضَِدَُّ اَلشَّ رَ . 22 (good thing which is the opposite of bad
thing), as in the following verse:
قُلَِ اَللَّهُمََّ مََالِكََ اَلْمُلْكَِ تَُؤْتِي اَلْمُلْكََ مََنَْ تََشَاءَُ وََتَنْزِعَُ اَلْمُلْكََ مِمَّنَْ تََشَاءَُ وََتُعِزُّمَنَْ ( تَشَاءَُ وََتُذِلَُّ مََنَْ تََشَاءَُ بَِيَدِكََ اَلْخَيْرُإِنَّكََ عََلَى كَُ لَ شََيْ ءَ قََدِي رَ )َآل عَمران: 22
Say (O Muhammad): “O Allah! Possessor of the
kingdom, You give the kingdom to whom You will,
and You take the kingdom from whom You will, and
You endue with honour whom You will, and You
humiliate whom You will. In Your Hand is he good.
Verily, You are Able to do all things.”(Q. 3:22)
Ibn ‘Abbās and Anas ibn Mālik said that when the
Prophet s.a.w. conquered Makkah he promised his people
the kingdom of Persia and Rome. The hypocrites and the
Jews of Madinah said, “Impossible! How could he do that,
as they are more powerful and more unconquerable? Are
not Makkah and Madinah sufficient for him that he
becomes ambitious to conquer the kingdoms of Persia and
Rome?” Then Allah revealed the above verse. It was also
said that the verse was revealed to refute the claim of the
Christians on Najrān the divinity of ‘Īsā (Jesus) a.s. in spite
of his ability to do miraculous things, such as to revive the
dead (al-Qurṭubī’s commentary)
(CIVIC, 30 October, 2015)
المصادر:
المكتبة اَلشاملة
1201 (. نَُزْهَة اََلَْعْيُنَِ اَلنَّوَاظِرَِ فَِيَْ عَِلْمَِ اَلْوُجُوْهَِ وَََ اَلنَّظَائِر.َ \ ابن اَلجوزي )َت. 593َ
.1985\ بيروت: مَؤسسة اَلرسالة, 1405َ
تفسير اَلطبري )َت. 310َ هَ)
تفسير اَلقرطبى )َت. 231َ هَ)
تفسير اَبن كَثير )َت. 334َ هَ)
Asad, Muhammad. The Message of the Qur’ān. Gibraltar: Dar
al-Andalus, 1964.