5:110 Notes

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إِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ اذْكُرْ نِعْمَتِي عَلَيْكَ وَعَلَىٰ وَالِدَتِكَ إِذْ أَيَّدْتُكَ بِرُوحِ الْقُدُسِ تُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا ۖ وَإِذْ عَلَّمْتُكَ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالْإِنْجِيلَ ۖ وَإِذْ تَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ بِإِذْنِي فَتَنْفُخُ فِيهَا فَتَكُونُ طَيْرًا بِإِذْنِي ۖ وَتُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ بِإِذْنِي ۖ وَإِذْ تُخْرِجُ الْمَوْتَىٰ بِإِذْنِي ۖ وَإِذْ كَفَفْتُ بَنِي إِسْرَائِيلَ عَنْكَ إِذْ جِئْتَهُمْ بِالْبَيِّنَاتِ فَقَالَ الَّذِينَ كَفَرُوا مِنْهُمْ إِنْ هَٰذَا إِلَّا سِحْرٌ مُبِينٌ
স্মৰণ কৰা(♟️1-see 5:116-117), যেতিয়া আল্লাহে ক’ব, ‘হে মাৰইয়ামৰ পুত্ৰ ঈছা! তোমাৰ প্ৰতি আৰু তোমাৰ মাকৰ প্ৰতি মোৰ নিয়ামত স্মৰণ কৰা, যেতিয়া ৰুহুল কুদুছ প্ৰদান কৰি মই তোমাক শক্তিশালী কৰিছিলো(♟️2-see the link) আৰু তুমি দোলনাত থকা অৱস্থাত লগতে পৰিণত বয়সতো মানুহৰ লগত কথা ক’ব পাৰিছিলা, তোমাক কিতাব, হিকমত, তাওৰাত আৰু ইঞ্জীল(♟️3See for Ahle-Kitab the link below 💥) শিক্ষা দিছিলো, তুমি বোকা মাটিৰে মোৰ অনুমতিক্ৰমত চৰাইৰ দৰে আকৃতি গঠণ কৰিছিলা আৰু তাত ফুঁ মাৰিছিলা,(♟️4) ফলত মোৰ অনুমতিক্ৰমে সেইটো চৰাই হৈ গৈছিল, জন্মান্ধ আৰু কুষ্ঠ ৰোগীসকলক তুমি মোৰ অনুমতিক্ৰমে নিৰাময় কৰিছিলা আৰু তুমি মোৰ অনুমতিক্ৰমে মৃতক জীৱিত কৰিছিলা,(♟️5) আৰু স্মৰণ কৰা, যেতিয়া মই তোমাৰ পৰা বনী ইছৰাঈলক বিৰত ৰাখিছিলো, যেতিয়া তুমি সিহঁতৰ ওচৰত স্পষ্ট নিদৰ্শন লৈ আহিছিলা তেতিয়া সিহঁতৰ মাজত যিসকলে কুফৰী কৰিছিল সিহঁতে কৈছিল, ‘এয়া স্পষ্ট যাদুৰ বাহিৰে আন একো নহয়’।
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[5:110] Then (Iz') GOD (Ellahu) will say (Qaala), "O (Yaa) Jesus (Eesa), son (Eb'na) of Mary (Mar'yama), remember (Ez'kur') MY blessing (Ni'matii) upon you (Ålai'ka) and (Wa) upon (Ålaa) your female parent (mother) (Waalidati-ka) when (Iz') I supported you (Ayyadttu-ka) with (Bi) the Holy Spirit (2:87) (Ruuhil' Qudusi), you
spoke (Tukallimu) to the people (En'Naasa) in (Fii) the cradle (El'Mah'di) as well as (Wa) in middle age(Kah'lan); and (Wa) when (Iz') I (God) taught you (Ållam'tu-ka) the Book (El'Kitaaba), Wisdom (El'Hik'mata), the
Torah (Law) (Ettaw'raata), and the Gospel (3:48) (Wal' Injiila); and (Wa) when (Iz') you created (Takh'luqu) from (Mina) clay (Ettiini) like (Ka) the form (Hai'ati) of a bird (Ettoi'ri) with (Bi) MY permission (Iz'nii), then (Fa)
you blew (Tanfukhu) into it (Fiiha) and (Fa) it became (Takuunu) a bird (Toi'ra) with (Bi) MY permission (Iz'nii); and (Wa) you healed (Tub'riu) the blind (El'Ak'maha) and the leper (Wal' Ab'raso) with (Bi) MY permission (Iz'nii); and (Wa) when (Iz') you brought forth (Tukh'riju) the dead (El'Maw'taa) with (Bi) MY permission (3:49) (Iz'nii); and (Wa) when (Iz') I restrained (Kafaf'tu) the Children of Israel (Banii Is'raa'iila) from you (Ånka) when (Iz') you brought them (Ji'ta-hum Bi) the proofs (El'Bayyinaati), and (Fa) those who
(Ellaziina) disbelieved (Kafaru') among them (Min'hum') said (Qaala), 'This (Haazaa) is only (In' illa) clear (Mubiin) sorcery (Sih'run).'
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5:110 Lo!(♟️1) God will say: "O Jesus, son of Mary! Remember the blessings which I bestowed upon thee and thy mother-how I strengthened thee with holy inspiration,(♟️2) so that thou couldst speak unto men in thy cradle, and as a grown man; and how I imparted unto thee revelation and wisdom, including the Torah and the Gospel;(♟️3) and how by My leave thou didst create out of clay, as it were, the shape of [thy followers'] destiny, and then didst breathe into it, so that it might become, by My leave, [their] destiny ;(♟️4) and how thou didst heal the blind and the leper by My leave, and how thou didst raise the dead by My leave;(♟️5)and how I prevented the children of Israel from harming thee when thou camest unto them with all evidence of the truth, and [when] those of them who were bent on denying the truth were saying, `This is clearly nothing but deception!"'
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Note ♟️1
"idh" (at the beginning of a sentence) as "lo", see below(💐). In the above context, this interjection connects with the preceding passage, which states, by implication, that the apostles are not responsible for the reactions of those to whom they communicate the divine message: a connection that is brought out fully in verses 5:116-117 below.
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Note ♟️2
See surah 2, note 71(2:87)
Note 71
This rendering of ruh al-qudus (lit., "the spirit of holiness") is based on the recurring use in the Qur'an of the term rah in the sense of "divine inspiration".  just as the Qur'an (58:22🌴) speaks of all believers as being "strengthened by inspiration (ruh) from Him".
(See the link on ৰুহুল কুদুছ: https://m.facebook.com/story.php?story_fbid=2417783218351608&id=100003598598517
In details pl see link:
https://muktabulraf.blogspot.com/2021/12/sl154-160ruhsoulpsychesprit-etc.html?m=1
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Note ♟️3
Lit., "and the Torah and the Gospel". The conjunction "and" at the beginning of this clause is meant to stress the fact that both the Torah and the Gospel were included in the revelation (al-kitab💥see link below) vouchsafed to Jesus. Although the Torah was an earlier revelation, it is described as "imparted to Jesus" because his own prophetic mission was based on the Law of Moses, which was only confirmed, and not abrogated, by the Gospel (cf. Matthew v, 17-19). As regards the expression "in thy cradle", see surah 3, note 33(⛱️see below)(first sentence).
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Note ♟️4
See 3:49🌈, as well as the corresponding note 37.
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Note ♟️5
See surah 3, note 38🌈.
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💐Asad 2:30 note♟️1:
The interjection "lo" seems to be the only adequate rendering, in this context, of the particle idh, which is usually -and without sufficient attention to its varying uses in Arabic construction - translated as "when". Although the latter rendering is often justified, idh is also used to indicate "the sudden, or unexpected, occurrence of a thing" , or a sudden turn in the discourse. The subsequent allegory, relating as it does to the faculty of reason implanted in man, is logically connected with the preceding passages(as).
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🌴৫৮:২২
لَا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ ۚ أُولَٰئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ وَأَيَّدَهُمْ بِرُوحٍ مِنْهُ ۖ وَيُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ۚ أُولَٰئِكَ حِزْبُ اللَّهِ ۚ أَلَا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ
আল্লাহ আৰু আখিৰাতৰ প্ৰতি বিশ্বাস স্থাপন কৰা এনে কোনো সম্প্ৰদায় তুমি নাপাবা, যিসকলে এনেলোকক ভালপায়, যিসকলে আল্লাহ আৰু তেওঁৰ ৰাছুলৰ বিৰুদ্ধাচাৰণ কৰে--- যদিও সিহঁত তেওঁলোকৰ পিতা অথবা পুত্ৰ বা ভাই নাইবা বংশ-পৰিয়ালৰ মানুহেই নহওঁক কিয়! এওঁলোকৰ অন্তৰতেই আল্লাহে ঈমান লিখি দিছে আৰু তেওঁৰ তৰফৰ পৰা ৰূহৰ দ্বাৰা তেওঁলোকক শক্তিশালী কৰিছে। তেওঁলোকক তেওঁ প্ৰৱেশ কৰাব এনে জান্নাতসমূহত যাৰ তলেদি নিজৰাসমূহ প্ৰবাহিত হয়। তাত তেওঁলোকে চিৰকাল থাকিব; আল্লাহে তেওঁলোকৰ প্ৰতি সন্তুষ্ট হৈছে আৰু তেওঁলোকেও তেওঁৰ প্ৰতি সন্তুষ্ট। এওঁলোকেই আল্লাহৰ দল। জানি থোৱা, আল্লাহৰ দলেই সফলতা লাভ কৰিব।
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⛱️3:46 And he shall speak unto men in his cradle,33 and as a grown man, and shall be of the righteous."
Note 33
A metaphorical allusion to the prophetic wisdom which was to inspire Jesus from a very early age. As regards the expression min al-muqarrabin ("of those who are drawn near", i.e., unto God), see 56:11, where the most excellent among the inmates of paradise are thus described(as).
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💥Ahle-Kitab:(Taurat,Injil,Quran...)
https://muktabulraf.blogspot.com/2021/12/ak.html?m=1
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🌈3:49 and [will make him] an apostle unto the children of Israel .""I HAVE COME unto you with a message from your Sustainer. I shall create for you out of clay, as it were, the shape of [your] destiny, and then breathe into it, so that it might become [your] destiny by God's leave;37 and I shall heal the blind and the leper, and bring the dead back to life by God's leave38; and I shall let you know what you may eat and what you should store up in your houses. Behold, in all this there is indeed a message for you, if you are [truly] believers.
(Note-37:"[something] like the shape of a bird (tayr); and then I shall breathe into it, so that it might [or "whereupon it will"] become a bird...". The noun tayr is a plural of ta'ir ("flying creature" or "bird"), or an infinitive noun ("flying") derived from the verb tara ("he flew"). In pre-Islamic usage, as well as in the Qur'an, the words ta'ir and tayr often denote "fortune" or "destiny", whether good. or evil (as, for instance, in 7:131, 27:47 or 36:19, and still more clearly in 17:13). Many instances of this idiomatic use of tayr and ta'ir are given in all the authoritative Arabic dictionaries. Thus, in the parabolic manner so beloved by him, Jesus intimated to the children of Israel that out of the humble clay of their lives he would fashion for them the vision of a soaring destiny, and that this vision, brought to life by his God-given inspiration, would become their real destiny by God's leave and by the strength of their faith (as pointed out at the end of this verse).
(Note-38:Asad's Note:
It is the "raising of the dead" by Jesus is a metaphorical description of his giving new life to people who were spiritually dead; cf. 6:122 - "Is then he who was dead [in spirit], and whom We thereupon gave life, and for whom We set up a light whereby he can see his way among men - [is then he] like unto one [who is lost] in darkness deep, out of which he cannot emerge?" If this interpretation is -  the "healing of the blind and the leper" has a similar significance: namely, an inner regeneration of people who were spiritually diseased and blind to the truth(all.as).
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