3vs50
وَمُصَدِّقاً لِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَلِأُحِلَّ لَكُم
بَعْضَ الَّذِي حُرِّمَ عَلَيْكُمْ وَجِئْتُكُم بِآيَةٍ مِّن رَّبِّكُمْ
فَاتَّقُواْ اللّهَ وَأَطِيعُونِ
5vs46
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وَقَفَّيْنَا عَلَى آثَارِهِم بِعَيسَى ابْنِ مَرْيَمَ مُصَدِّقاً لِّمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ وَآتَيْنَاهُ الإِنجِيلَ فِيهِ هُدًى وَنُورٌ وَمُصَدِّقاً لِّمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ وَهُدًى وَمَوْعِظَةً لِّلْمُتَّقِينَ
Waqaffayna AAala atharihim biAAeesa ibni maryama musaddiqan lima bayna yadayhi mina alttawrati waataynahu alinjeela feehi hudan wanoorun wamusaddiqan lima bayna yadayhi mina alttawrati wahudan wamawAAithatan lilmuttaqeena
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Yoruba Translation
Hausa Translation
Kuma Muka biyar a kan gurãbansu da Ĩsa ɗan Maryama, yãnã mai gaskatãwa ga abin da yake a gaba gare shi daga Attaura, kuma Muka bã shi Injĩla a cikinsa akwai shiriya da haske, yanã mai gaskatãwa ga abin da yake a gaba gare shi daga Attaura, kuma shi shiriya ne da wa´azi ga mãsu taƙawa.
And in their footsteps We sent Jesus the son of Mary, confirming the Law that had come before him: We sent him the Gospel: therein was guidance and light, and confirmation of the Law that had come before him: a guidance and an admonition to those who fear Allah.
And We sent after them in their footsteps Isa, son of Marium, verifying what was before him of the Taurat and We gave him the Injeel in which was guidance and light, and verifying what was before it of Taurat and a guidance and an admonition for those who guard (against evil).
And We caused Jesus, son of Mary, to follow in their footsteps, confirming that which was (revealed) before him in the Torah, and We bestowed on him the Gospel wherein is guidance and a light, confirming that which was (revealed) before it in the Torah - a guidance and an admonition unto those who ward off (evil).
Asbabu n-Nuzuul (Occasions of Revelation)
(O Messenger! Let not them grieve thee who vie one with another in the race to disbeliefﾅ) [5:41-47]. Abu Bakr Ahmad ibn al-Hasan al-Hiri informed us by dictation> Abu Muhammad, the chamberlain of Ibn Ahmad al-Tusi> Muhammad ibn Hammad al-Abiwardi> Abu Muawiyah> al-Amash> Abd Allah ibn Murrah> al-Bara ibn Azib who said: ﾓOne day, the Messenger of Allah, Allah bless him and give him peace, passed by a Jewish man who had just been flogged and had his face darkened with coal.
He summoned the Jews and asked them: Is this what your Scripture decrees as punishment for the adulterer? Yes! they replied. He then summoned one of their doctors and asked him: I implore you by Allah who has sent the Torah to Moses, is this what your Scripture decrees as punishment for the adulterer. He said: No! And if you had not implored me by Allah, I would not tell you. Our Scripture rules that the punishment of the adulterer is stoning. But it became widespread among our notables. Initially, when one of the notables committed adultery, we left him unpunished while we applied stoning on the communality in cases of adultery.
Then we decided to look for a punishment that was applied on both the notables and communality of people. And so we agreed on darkening the face with coal and flogging to replace stoning. The Messenger of Allah, Allah bless him and give him peace, said: O Allah! I am the first to reapply your command after they had suspended it.
And he ordered that the Jewish man be stoned. Allah, exalted is He, then revealed (O Messenger! Let not them grieve thee who vie one with another in the race to disbelief) up to His words (If this be given unto you, receive itﾅ), they said: Go to Muhammad; if he directs you to flog the adulterer and darken his face with coal and apply flogging, then follow him. But do not follow him if he directs you to
apply stoning on him. Up to His words (Whoso judgeth not by that which Allah hath revealed: such are
disbelievers) [5:44]. He said: This relates to the Jews. Up to His words (Whoso judgeth not by that which Allah hath revealed: such are wrong-doers) [5:45]. He said: This relates to the Christians. Up to His words (Whoso judgeth not by that which Allah hath revealed: such are evil-livers) [5:47]. He said: This relates to all disbelievers.
Narrated by Muslim from Yahya ibn Yahya from Abu Muawiyahﾔ. Abu Abd Allah ibn Abi Ishaq informed us> Abul-Haytham Ahmad ibn Muhammad ibn Ghawth al-Kindi> Muhammad ibn Abd Allah ibn Sulayman al-Hadrami> Abu Bakr ibn Abi Shaybah> Abu Muawiyah> al-Amash> Abd Allah ibn Murrah> al-Bara ibn Azib who related that the Prophet, Allah bless him and give him peace, stoned a Jewish man and a Jewish woman and said afterwards: ﾓ(Whoso judgeth not by that which Allah hath revealed: such are disbelievers) [5:44], (Whoso judgeth not by that which Allah hath revealed: such are wrong-doers) [5:45], (Whoso judgeth not by that which Allah hath revealed: such are evil-livers) [5:47]. All these three verses were revealed about the disbelieversﾔ. This was narrated by Muslim from Abu Bakr ibn Abi Shaybah.
Allah Mentions `Isa and Praises the Injil
Allah said,
وَقَفَّيْنَا ...
and We sent...,
meaning, We sent.
... عَلَى آثَارِهِم ...
in their footsteps,
meaning the Prophets of the Children of Israel.
... بِعَيسَى ابْنِ مَرْيَمَ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ ...
`Isa, son of Maryam, confirming the Tawrah that had come before him,
meaning, he believed in it and ruled by it.
... وَآتَيْنَاهُ الإِنجِيلَ فِيهِ هُدًى وَنُورٌ ...
and We gave him the Injil, in which was guidance and light,
a guidance that directs to the truth and a light that removes the doubts and solves disputes,
... وَمُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ ...
and confirmation of the Tawrah that had come before it,
meaning, he adhered to the Tawrah, except for the few instances that clarified the truth where the Children of Israel differed.
Allah states in another Ayah that `Isa said to the Children of Israel,
وَلِأُحِلَّ لَكُم بَعْضَ الَّذِي حُرِّمَ عَلَيْكُمْ
...and to make lawful to you part of what was forbidden to you. (3:50)
So the scholars say that the Injil abrogated some of the rulings of the Tawrah.
Allah's statement,
... وَهُدًى وَمَوْعِظَةً لِّلْمُتَّقِينَ ﴿٤٦﴾
a guidance and an admonition for those who have Taqwa.
means, We made the Injil guidance and an admonition that prohibits committing sins and errors, for those who have Taqwa of Allah and fear His warning and torment.
Allah said next,
يقول تعالى " وقفينا " أي أتبعنا على آثارهم يعني أنبياء بني إسرائيل " بعيسى ابن مريم مصدقا لما بين يديه من التوراة" أي مؤمنا بها حاكما بما فيها " وآتيناه الإنجيل فيه هدى ونور " أي هدى إلى الحق ونور يستضاء به في إزالة الشبهات وحل المشكلات ومصدقا لما بين يديه من التوراة أي متبعا لها غير مخالف لما فيها إلا في القليل مما بين لبني إسرائيل بعض ما كانوا يختلفون فيه كما قال تعالى إخبارا عن المسيح أنه قال : لبني إسرائيل " ولأحل لكم بعض الذي حرم عليكم " ولهذا كان المشهور من قول العلماء أن الإنجيل نسخ بعض أحكام التوراة وقوله تعالى " وهدى وموعظة للمتقين " أي وجعلنا الإنجيل هدى يهدى به وموعظة أي زاجرا عن ارتكاب المحارم والمآثم للمتقين أي لمن اتقى الله وخاف وعيده وعقابه .
"وقفينا" أتبعنا "على آثارهم" أي النبيين "بعيسى ابن مريم مصدقا لما بين يديه" قبله "من التوراة وآتيناه الإنجيل فيه هدى" من الضلالة "ونور" بيان للأحكام "ومصدقا" حال "لما بين يديه من التوراة" لما فيها من الأحكام
أي جعلنا عيسى يقفو آثارهم , أي آثار النبيين الذين أسلموا
I'raab - grammatical analysis of the Qur'an
«وَقَفَّيْنا عَلى آثارِهِمْ بِعِيسَى» فعل ماض تعلق به الجار والمجرور على آثارهم وكذلك بعيسى ونا فاعله والجملة معطوفة.
«ابْنِ» صفة أو بدل مجرورة.
«مَرْيَمَ» مضاف إليه مجرور بالفتحة لأنه ممنوع من الصرف للعلمية والتأنيث.
«مُصَدِّقاً» حال.
«لِما» الجار والمجرور متعلقان بمصدقا.
«بَيْنَ» الظرف متعلق بصلة الموصول المحذوفة.
«يَدَيْهِ» مضاف إليه مجرور بالياء لأنه مثنى.
«مِنَ التَّوْراةِ» متعلقان بمحذوف حال.
«وَآتَيْناهُ الْإِنْجِيلَ» فعل ماض ومفعولاه ونا فاعله والجملة معطوفة.
«فِيهِ هُدىً» الجار والمجرور فيه متعلقان بمحذوف خبر المبتدأ هدى.
«وَنُورٌ» عطف والجملة الاسمية في محل نصب حال.
«مُصَدِّقاً» حال.
«لِما» الجار والمجرور متعلقان بمصدقا.
«بَيْنَ» الظرف متعلق بصلة الموصول المحذوفة.
«يَدَيْهِ» مضاف إليه مجرور بالياء لأنه مثنى.
«مِنَ التَّوْراةِ» متعلقان بمحذوف حال.
«وَهُدىً وَمَوْعِظَةً» عطف على «مُصَدِّقاً».
«لِلْمُتَّقِينَ» متعلقان بموعظة.