The Jews call Ezra a son of Allah, and the Christians call Christ the son of Allah. That is the saying from their mouth; (In this) they are intimate; what the Unbelievers of the old used to say. Allah's curse be on them: how they are deluded away from the truth. ( Holy Quran 9:30 )
before i start my argument on said subject let's read the following verse from holy Quran which also tells about another divine sonship ;but this time its not a specific one rather a common one.
Both) the Jews and the Christians say: "We are sons of Allah, and His beloved." Say: "Why then doth He punish you for your sins? Nay ye are but men,― of the men He hath created: He forgiveth whom He pleaseth, and He punisheth whom He pleaseth: and to Allah belongeth the dominion of the heavens and the earth, and all that is between: and unto Him is the final goal (of all)."(Holy Quran 5:18)
so your mind should have been enlightened from above verse that sonship not necessarily means a contrived concept of begotten son. the term son denotes " a privileged one "
having said that now i come to my discussion.
when come to the verse 9:30 some non muslims raise questions regarding divine sonship of Ezra( Uzair) .they try to show that this verse is something which can be term as wrong supposition of the author.
Both) the Jews and the Christians say: "We are sons of Allah, and His beloved." Say: "Why then doth He punish you for your sins? Nay ye are but men,― of the men He hath created: He forgiveth whom He pleaseth, and He punisheth whom He pleaseth: and to Allah belongeth the dominion of the heavens and the earth, and all that is between: and unto Him is the final goal (of all)."(Holy Quran 5:18)
so your mind should have been enlightened from above verse that sonship not necessarily means a contrived concept of begotten son. the term son denotes " a privileged one "
having said that now i come to my discussion.
when come to the verse 9:30 some non muslims raise questions regarding divine sonship of Ezra( Uzair) .they try to show that this verse is something which can be term as wrong supposition of the author.
what they want to say is that this verse blames Jews for a sin which they have not committed .
in response to this verse, almost all Jews assert that they
never heard of any sonship in Jewish sects and their beliefs.but time to
time when they got responses from Muslim scholars they went on twisting
their words for new allegations against holy Quran but with the grace of ALLAH none of allegations
about holy Quran proved right, no matter in which regard it been leveled.
the criticism on said verse is highly ironical indeed.on one hand non
muslims deal this matter with historical ground and on the other
they totally discard the historical fact that when that verse was
revealed the non muslims specially the Jews of that time did not raise
objection against it.The
Jews of Medina were avowed critics of Muhammad(peace be upon him), and would drilled him
with questions about his prophethood whenever they had the chance, "The
Jews used to annoy the Apostle with all kinds of questions" (Ibn Ishaq,
Sirah)
eg. "While the Prophet(peace be upon him) was reclining on a palm tree, some
Jews passed by. They talked among themselves: Let's ask him about the
spirit" (Sahih Bukhari)
The Jews even asked him about the story of the Seven Sleepers, and ALLAH answered with one whole chapter -"The cave".
Yet there's not a single report of the contemporary Jews rebuking
prophet Muhammad( peace be upon him) for the notion that Jews call ezra
son of god.
But
we do have a hadith quoting the prominent Jews of Medina as saying "How
could we follow you when you have forsaken our qiblah and does not
consider Ezra as a son of God?" (Tabari, Tarikh)
it should be noted that the verse says "these are the words of their
mouths" so it's not written in their scriptures they must have said that
but it wasn't written down in their holy books.the verse doesn't
explicitly imply that Jews worship Ezra,
but actually translates as "The Jews SAY Ezra is a son of God".
let's see who is Ezra and how he was elevated to a status where he was considered by some Jews as "son of god "
let's see who is Ezra and how he was elevated to a status where he was considered by some Jews as "son of god "
Also interesting is Dr. Muhammad Mohar Ali's comments on this issue:
Of course there is no evidence in the extant Old Testament about it; but the Qur'an was not referring to what is written in the Old Testament about 'Uzayr but to the belief and assertion of some of the Jews of the time who regarded 'Uzayr as the son of God. In fact the 'ayah in question, 9:30, starts with the expression: "And the Jews say". The commentator Al-Baydawi, to whome Watt refers a number of times in his book, (fn. Watt, Muhammad's Mecca, 108, note 2 to Chapter 1 and notes 2 and 10 to Chapter III) makes it clear with reference to this 'ayah that because the Old Testament was given its present form by 'Uzayr, many of the Jews of the time considered him a "son of God" and that specifically at Madina there was a group of Jews who held that belief. Al-Baydawi futher points out that the 'ayah in question was read out and recited as usual but no Madinan Jew came forward with a contradiction (fn.Al-Baydawi, Tafsir, I, second Egyptian impression, 1968, p. 412). It is to be noted that this 'ayah is unanimously regarded as Madinan. Hence the silence of the Jews of the place on the matter is suggestive enough, particularly as they were avowed critics of the Prophet.Not only Al-Baydawi but also other commentators mention that the 'ayah refers to the views of a particular group of the Jews. For instance, Al-Tabari bives a number of reports together with their chains of narrators specifically mentioning the leading Jews of Madina who considered Uzayr a son of God. The most prominent of those Jews were Finhas, Sullam ibn Mishkam, Nu'man ibn Awfa, Sha's ibn Qays and Malik ibn al-Sayf (fn. Al-Tabari, Tafsir, XIV, 201-204). Similarly, Al-Qurtubi mentions the same fact and the same names adding that the expression "the Jews" occuring at the beginning of the 'ayah means "some particular Jews", just as the expression "people told them" (qala lahum al-nas) means not all the people of the world but some particular people. He further says that the Jewish sect who held that 'Uzayr was God's son had become extinct by his (Al-Qurtubi's) time (fn. Al-Qurtubi, Tafsir, Pt. VIII, 116-117). (Muhammad Mohar Ali, The Qur'an and the Orientalists, Jam'iyat 'Ihyaa' Minhaaj Al-Sunnah 2004, p. 66)In his response to Ezra divine sonship, Sheikh Ahmad Kutty, a senior lecturer and Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states:
“Ever since then, Ezra has been venerated to such a degree that his verdicts on the Law of Moses have come to be regarded by the Talmudists as being practically equivalent to the Law itself, which, in Qur’anic ideology, amounts to the unforgivable sin of shirk inasmuch as it implies the elevation of a human being to the status of a quasi-divine law-giver and the blasphemous attribution to him—albeit metaphorically—of the quality of “sonship” in relation to God. Compare in this connection Exodus 4:22-23 (“Israel is My son”) or Jeremiah 31:9 (“I am a father to Israel”): expressions to which, because of their idolatrous implications, the Qur’an takes strong exception.” (Muhammad Asad, The Message of the Qur’an. Gibraltar: Dar al-Andalus, 1980, pp. 262-263).
who was Ezra
Ezra (5th-4th century BC, Babylon and Jerusalem)
was a religious leader of the Jews who returned from exile in Babylon, and a
reformer who reconstituted the Jewish community on the basis of the Torah (Law,
or the regulations of the first five books of the Old Testament). This monumental
work of Ezra helped to make Judaism a religion in which law was central, that
enabled the Jews to survive as a community when they were dispersed all over
the world. Ezra has with some justice been called the father of Judaism
since his efforts did much to give Jewish religion the form that was to characterize
it for centuries after the specific form the Jewish religion took after the
Babylonian Exile. So important was he in the eyes of his people that later tradition
regarded him as no less than a second Moses
Regarding the tomb of Ezra Encyclopaedia
Judaica says:
There are number of traditions concerning the site of Ezra's tomb. According to Josephus it is in Jerusalem; other hold that he was buried in Urta or in Zunzumu on the Tigris; but the general accepted version is that his tomb is situated in Uzer, a village near Basra. This tradition is mentioned by Benjamin of Tuleda, Pethahiah of Regensburg, Judah Alharizi, and other travelers, Jewish and non-Jewish who visited Babylonia. ( Encyclopaedia Judaica, Volume 6, Encylopedia Judaica Jerusalem, p. 1108 )
Encyclopaedia Britannica says
On the other hand, Ezra occupies a unique position in the esteem
of all Jews, and has always been praised by them in the most extravagant
terms. It was he who restored and codified the Torah after it had been
lost during the Babylonian Exile, and "edited" it in more or less the
form which it has today; and thus "he promoted the establishment of an
exclusive, legalistic type of religion that became dominant in later
Judaism"(Encyclopaedia Britannica, 1963, vol. IX, p. 15)
the Divine status of Ezra
It is interesting to note that the Jews in Arabia,
during the advent of Islam, were involved in mystical speculation as well as anthromorphizing
and worshipping an angel that functions as the substitute creator of the universe.
That angel is usually identified as Metatron
( G. D. Newby, A
History Of The Jews Of Arabia, 1988,
University Of South Carolina Press, p. 59.)
. Newby
notes that:
...we can deduce that the inhabitants of Hijaz during Muhammad's time knew portions, at least, of 3 Enoch in association with the Jews. The angels over which Metatron becomes chief are identified in the Enoch traditions as the sons of God, the Bene Elohim, the Watchers, the fallen ones as the causer of the flood. In 1 Enoch, and 4 Ezra, the term Son of God can be applied to the Messiah, but most often it is applied to the righteous men, of whom Jewish tradition holds there to be no more righteous than the ones God elected to translate to heaven alive. It is easy, then, to imagine that among the Jews of the Hijaz who were apparently involved in mystical speculations associated with the merkabah, Ezra, because of the traditions of his translation, because of his piety, and particularly because he was equated with Enoch as the Scribe of God, could be termed one of the Bene Elohim. And, of course, he would fit the description of religious leader (one of the ahbar of the Qur'an 9:31) whom the Jews had exalted.[Ibid, p. 61.]
The Islamic exegetes have mentioned that there
existed a community of Jews in Yemen who considered Ezra as son of God. Hirschberg
says in Encyclopaedia
Judaica:
H. Z. Hirschberg proposed another assumption, based on the words of Ibn Hazm, namely, that the 'righteous who live in Yemen believed that 'Uzayr was indeed the son of Allah.' According to other Muslim sources, there were some Yemenite Jews who had converted to Islam who believed that Ezra was the messiah. For Muhammad, Ezra, the apostle (!) of messiah, can be seen in the same light as the Christian saw Jesus, the messiah, the son of Allah.[Encyclopaedia Judaica, Ibid., p. 1108.]
George Sale makes an interesting comment concerning
the Muslim as well as Judeo-Christian opinion on this issue.
This grievous charge against the Jews, the commentators endeavour to support by telling us, that it is meant of some ancient heterdox Jews, or else of some Jews of Medina; who said so for no other reason, than for that the law being utterly lost and forgotten during the Babylonish captivity, Ezra having been raised to life after he had been dead one hundred years, dictated the whole anew unto the scribes, out of his own memory; at which they greatly marvelled, and declared that he could not have done it, unless he were the son of God. Al-Beidawi adds, that the imputation must be true, because this verse was read to the Jews and they did not contradict it; which they were ready enough to do in other instances.That Ezra did restore not only the Pentateuch, but also the other books of the Old Testament, by divine revelation, was the opinion of several of the Christian fathers, who are quoted by Dr.Prideaux, and of some other writers; which they seem to have first borrowed from a passage in that very ancient apocryphal book, called in our English Bible, the second book of Esdras. Dr. Prideaux tells us, that herein the Fathers attributed more to Ezra, than the Jews themselves, which he laboured much in, and went a great way in the perfecting of it. It is not improbable however, that the fiction came originally from the Jews, though they be now of another opinion, and I cannot fix it upon them by any direct proof. For, not to insist upon the testimony of the Mohammedans (which yet I cannot but think of some little weight in a point of this nature,) it is allowed by the most sagacious critics, that the second book of Ezra was written by a Chrisitian indeed, but yet one who had been bred a Jew, and was intimately acquainted with the fables of the Rabbins; and the story itself is perfectly in the taste and was of thinking of those men.[George Sale, The Koran, IX Edition of 1923, London, p. 152.]
Last but not the least, a Christian writer also proposed
that Muhammad got the information of Jews exalting Ezra to son of God from
the Samaritans who said the Ezra had acted presumptuously and had changed
the old divine alphabetical character of the holy Books of the Law - a character
still used and revered to this day by rapidly dwindling Samaritan community.( J. Walker, "Who
Is 'Uzair?", The
Moslem World, Volume XIX, No. 3, 1939,
pp. 305-306 )
This author concludes in a rather unchristian way that:
But it is not at all unlikely that the source of Mohammed's indictment of the Jews is to be found among the Samaritans or amongst Arab tribesmen of Samaritan strain. If we found in Samaritan literature the opposite belief that Ezra (or Uzair) was the son of Satan, we would be well-nigh sure of having settled the matter. ( Ibid,p.306)
Ezra was regarded as
a very important figure in Judaism.By many Jews, he is believed to have never even
died: Ezra was regarded as a very important figure in Judaism.By many Jews, he is believed to have never even died and Second Esdras confirm this.
Second Esdras Summary:
The Second Book of Esdras is an apocalypse that attempts to explain why God allowed the Jewish Temple in Jerusalem to be destroyed by Gentiles in AD 70.
The book claims to report seven visions of Ezra the Scribe concerning ethical issues and the problem of evil and suffering.
The seventh revelation (14) describes Ezra’s role in producing the books included in the canonical Scriptures (the 22 books in the Hebrew Bible) and the (70) apocryphal books. This revelation closes with Ezra being taken into heaven without dying. Chapters 1 and 2 and 15 and 16 are generally recognized as subsequent Christian interpolations excerpt from HERE
Second Esdras Summary:
The Second Book of Esdras is an apocalypse that attempts to explain why God allowed the Jewish Temple in Jerusalem to be destroyed by Gentiles in AD 70.
The book claims to report seven visions of Ezra the Scribe concerning ethical issues and the problem of evil and suffering.
The first three revelations (3:1—9:25)
concern the angel Uriel’s instructions to Ezra about the
spiritual-moral
realm.
In the fourth revelation (9:26—10:59),
Ezra witnesses a mourning woman change into the heavenly
Jerusalem.
The fifth and sixth revelations (11—13) condemn the Roman Empire and forecast its destruction along with other evil Gentile nations by a messiah. The seventh revelation (14) describes Ezra’s role in producing the books included in the canonical Scriptures (the 22 books in the Hebrew Bible) and the (70) apocryphal books. This revelation closes with Ezra being taken into heaven without dying. Chapters 1 and 2 and 15 and 16 are generally recognized as subsequent Christian interpolations excerpt from HERE
a) The Samaritans have been considered by some scholars as the adherents of a heretic sect of Judaism, which favors the Jewish point of view. Others have seen Samaritanism as a different version of Israelite religion, of Judaism, but justified as well. Some others thought that they are the descendants of those who were formerly pagans and later Judaized people of Cuthah, which is suggested in the Bible....... In other words, major distinctions are few in number but they are what make the chief cultic characteristics so radically different. The Samaritan Pentateuch (SP) is otherwise basically the same as the Jewish Torah, argue some, but these significant differences served as the ground for the Samaritans as a separate sect .....................for the Muslim chroniclers, they give some different information about the Samaritans. All of them basically see them as a Jewish group or sect, which differs from Judaism in some respects. Baliidhuri (d.892) states that the Samaritans were Jews and they split into two sects: Düstiin and Küshiin.. ......... Since both parties claim to have the original Pentateuch, how did they fall apart, and what is the reason behind the schism? .......... According to Walker, Ezra certainly played an important part in editing the Jewish scripture; but only the Samaritan sect held an extreme opinion of him.188 in the eye s of the Samaritans, Ezra had acted presumptuously by changing the old divine script. Therefore, he had acted as if he were authorized by God, or as if he were the son of God. Consequently they accused the Jews of following Ezra and accepting the new edition of the true Pentateuch.189 Walker identifies Ezra with 'Uzayr in the Qur'iin, in which he is narrated as the one whom the Jews claimed to be the son of God apparently against the Christians who daim the same thing for Jesus (Qur'iin, 9/30).190
excerpt from the article
" The Samaritans (el-Samiriyyün) and Some
Theological Issues Between Samaritanism and Islam "
by I'EHRULLAH TERKANDR. ANKARA Üniversity,
Theological Issues Between Samaritanism and Islam "
by I'EHRULLAH TERKANDR. ANKARA Üniversity,
FACULTY OF THEOLOGYe-mail: fterkan@uehieago.edu
The Christian Delegation from Najran
While the war of words was
raging between Muhammad and the Jews in full intensity, a delegation
from the Christians of Najran consisting of sixty riders arrived in
Medina. Among them were some of the nobles, learned men, and religious
leaders of the tribe whom the emperors of Byzantium had been protecting,
encouraging, financing, and assisting in the building of churches.
.......... The three scriptural religions thus confronted one another in Medina.
The delegation entered with the Prophet into public debate and these
were soon joined by the Jews, thus resulting in a tripartite dialogue
between Judaism, Christianity and Islam. The Jews were obstinately
denying the prophethood of Jesus as well as of Muhammad, as we have seen
earlier, and pretending that Ezra was the son of God. The Christians
were defending trinitarianism and the divinity of Jesus. Muhammad was
calling men to recognize the unity of God and the spiritual unity of
mankind...........Muhammad criticized both Jews and Christians in very strong
terms for their compromise of the monotheistic faith that God is one,
for tampering with the words of God in their scriptures, and for
interpreting them in ways violating the understanding of the prophets
whose prophethood they themselves acknowledged
( excerpts from Historical Development of the Holy Quran download Here )
Twice translated into Persian during the Safawid period al-Ihtijal 'ala
ahl al-lajaj ("The Disputation against the People of Obstinacy") of
al-TabarsT records a tradition relayed through Ja'far al-Sadiq and Imam
'All detailing a debate of Muhammad with a Jew, a Christian, an Atheist,
a Dualist (Zoroastrian) and an Idolator (I htijaj, 1:21ff). Muhammad
confounds Jewish and Christian assertions about the supposed Sonship
(ibn Allah) of Ezra and Jesus. Using his opponents logic he argues that
if Ezra who revived the Torah is called Ibn Allah (Son of God) why not
Moses to whom this very book was revealed.
" The Sunan compilers also recorded this same Hadith.4 [ In the Name of Allah, the Most Gracious, the Most Merciful. [ ] ]
(1. Say: "He is Allah, One.'') (2. "Allah As-Samad.'') (3. "He begets not, nor was
He begotten.'') (4. "And there is none comparable to Him.'')
The reason for the revelation of this Surah has already been mentioned.
`Ikrimah said, "When the Jews said, `We worship `Uzayr, the son of
Allah,' and the Christians said, `We worship the Messiah (`Isa), the son
of Allah,' and the Zoroastrians said, `We worship the sun and the
moon,' and the idolators said, `We worship idols,' Allah revealed to His
Messenger , [ ]
(Say: "He is Allah, One.'')5 meaning, He is the One, the Singular, Who
has no peer, no assistant, no rival, no equal and none comparable to
Him. This word (Al-Ahad) cannot be used for anyone in affirmation except
Allah the Mighty and Majestic, because He is perfect in all of His
attributes and actions. Concerning His saying,
1 2
An-Nasai in Al-Kubra, Tuhfat Al-Ashraf 2:90. Abu Dawud no. 1493,
At-Tirmidhi no. 3475, and Ibn Majah no. 3857. 3 Fath Al-Bari 8:679. 4
Abu Dawud 5:303, Tuhfat Al-Ahwadhi 9:347, An-Nasai in Al-Kubra 6:197,
and Ibn Majah 2:1275. 5 "
( excerpt from Here)
|
when you discuss this verse( 9:30 ) with a Jew,he will ridicule you and will firmly assert that Judaism is free from polytheistic beliefs.he will also assure you that Judaism teaches us to believe in one god.there is no room for divine sonship and ascribing something as deity in Judaism.but you must now that Jews are Jews, they lie and lie only to let holy Quran down.we will quote some articles which will expose Judaism to the core.it will reveal to you that Judaism is full polytheistic and agnostic beliefs.
some polytheistic and agnostic beliefs of Jews.
The Tanakh calls many many people sons of God - most notably david, elijah and the coming messiah in the psalms.
(The Tanakh (Hebrew: תַּנַ"ךְ, pronounced [taˈnaχ] or [təˈnax]; also Tenakh, Tenak) is a name used in Judaism for the canon of the Hebrew Bible. Wikipedia )
In the Tanakh, the phrase "sons of god" has multiple meanings: The Hebrew
It is used to denote a human judge or ruler (Ps. lxxxii. 6, "children of the Most High"; in many passages "gods" and "judges" seem to be equations); and to the real or ideal king over Israel (II Sam. vii. 14, with reference to David and his dynasty; comp. Ps. lxxxix. 27, 28).
The phrases "sons of God" and "children of God" are applied to Israel as a people (comp. Ex. iv. 22 and Hos. xi. 1), the Jewish people, and also to all members of the human race.
In the Tanakh Tanakh> the term
does not connote any form of physical descent from, or essential unity with, God. The
Hebrew idiom conveys an expression of godlikeness (see Godliness
( excerpt from HERE )
G-d's Firstborn Son
So how has G-d brought His message of
truth to the world? According to the Bible, G-d declares that He does
have a special son whose mission is to bring His blessings and His
salvation to the entire world.
Who is this son? Many religious leaders
have offered their opinions on the identity of His son, but really we
should find out G-d's "opinion" on this matter.
In the book of Exodus, G-d openly proclaims His son to the world: "Thus says the L-rd: My firstborn son is Israel" (4).
"Israel" is the Jewish people—all of
them. The Jews were chosen by G-d to be His special "son," to be, in the
words of the Bible, "a kingdom of priests and a holy nation" for the
whole world (5).
All people are G-d's children, of
course, but the Jews are like a "firstborn son" who brings G-d's Word to
his younger brothers. Every person who learns from the Jews, and helps
them fulfill their special role, becomes a part of G-d's kingdom ( excerpt from HERE )
A Jewish professor & Nazi concentration camp survivor wrote in 1994:
"According to the cabbala, the universe is ruled not by one god but by several deities, of various characters and influences, emanated by a dim, distant First Cause. Omitting many details, one can summarize the system as follows. From the First Cause, first a male god called 'Wisdom' or 'Father' and then a female goddess called 'Knowledge' or 'Mother' were emanated or born. From the marriage of these two, a pair of younger gods were born: Son, also called by many other names such as 'Small Face' or 'The Holy Blessed One'; and Daughter, also called 'Lady' (or 'Matronit', a word derived from Latin), 'Shekhinah', 'Queen', and so on. These two younger gods should be united, but their union is prevented by the machinations of Satan, who in this system is a very important and independent personage." (Excerpt from Here )
almost all jews believe that jacob wrestled with god(click here)
Israel is a biblical name. The patriarch Jacob was given the name Israel ,after he wrestled with thegod.the isreal means one wrestled with god.
for more
http://en.wikipedia.org/wiki/JacobFor there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes...the Sadducees are those that compose the second order, and take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil; and they say, that to act what is good, or what is evil, is at men's own choice, and that the one or the other belongs so to every one, that they may act as they please. They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades...The Sadducees one towards another is in some degree wild, and their conversation with those that are of their own party is as barbarous as if they were strangers to them.( from wikipedia) |
following are two articles which you may find interesting.
"After the ruin of the temple, the faith of the Hebrew exiles was purified, fixed, and enlightened, by the spiritual devotion of the synagogue; and the authority of Mahomet will not justify his perpetual reproach, that the Jews of Mecca or Medina adored Ezra as the son of God. 74 But the children of Israel had ceased to be a people; and the religions of the world were guilty, at least in the eyes of the prophet, of giving sons, or daughters, or companions, to the supreme God."
an interesting article about samaritans can be read at following.
The Fake "Jews" were called Samaritans!(click here)
After providing the above material one point still remains untouched which non muslims raise against this verse.they regard that the clause "The Jews call Uzair( Ezra) a son of Allah" implies that all Jews call him so. in fact this is a superficial understanding due to lack of in depth study of holy Quran.if someone has studied the holy Quran thoroughly, he would know that Holy Quran has a sublime style and diction which is unique and unsurpassed.its not like a kindergarten text book which is meant to be plain.each word and phrase of holy Quran carry a terse subject in itself but it is up to the reader's own capacity how he explores it to the kernel.
we will quote some holy Quran verses which describe some characteristics of man( ins), like the focus verse say about Jews.
each verse below describes some common traits of man but taking it for whole of mankind would be a serious mistake,as it clearly imply the some men or most of the men for which a general word man(Ins) is used.
each verse below describes some common traits of man but taking it for whole of mankind would be a serious mistake,as it clearly imply the some men or most of the men for which a general word man(Ins) is used.
22:66 It is He Who gave you life
will cause you to die and will again give you life: truly man is a most
ungrateful creature!
100:6
Truly Man is to his Lord ungrateful;
( it is obvious that all men could not be ungrateful as holy Quran verse 12:38 concludes" yet most men are not grateful." similarly 34:13 says " But few of My servants are grateful! " )
now read first 6 verse of chapter 75. the verse 5 clearly indicates that there are certain people who have an utmost desire for wrong doing.thus this verse speaks of some specific type of human kind.
Holy Quran ,chapter# 75
1
I do call to witness the Resurrection Day;
2 And I do call
to witness the self-reproaching spirit; (eschew Evil).
3
Does man think that We cannot assemble his bones?
4
Nay We are able to put together in perfect order the very tips of his
fingers.
5 But man wishes to do wrong (even) in the time in
front of him.
6 He questions: "When is the Day of
Resurrection?"
similarly chapter 41,verses 49-51 illustrate some specific human nature
49 Man does not weary of asking for
good (things) but if ill touches him he gives up all hope (and) is lost
in despair.
50 When We give him a taste of some
mercy from Ourselves after some adversity has touched him he is sure to
say "This is due to my (merit): I think not that the Hour (of Judgment)
will (ever) be established; but if I am brought back to my Lord I have
(much) good (stored) in His sight!" But We will show the Unbelievers the
truth of all that they did and We shall give them the taste of a severe
Penalty.
51 When We bestow favors on man he turns away and
gets himself remote on his side (instead of coming to Us); and when Evil
seizes him (he comes) full of prolonged prayer!
some miscellaneous examples from holy Quran
Say: "If ye had control of the Treasures of the Mercy of my Lord behold
ye would keep them back for fear of spending them: for man is (ever)
niggardly!" (17:100 )
Now when trouble touches man he cries to Us; but when We bestow a favor upon him as from Ourselves he says "This has been given to me because of a certain knowledge (I have)!" Nay but this is but a trial but most of them understand not! ( 39:49 )
"Truly
man was created very impatient" ( 70:19 )
with best regards
your sincere friend.
please visit our youtube channel
http://www.youtube.com/user/yoursincerefriend
