الباب الثامن والثلاثون في الإنجيل
On the Gospel (al-Injīl)
editorial & collation note
Two-witness collated as part of the prior-Books cluster (Bāb 36-38, the Torah / Psalms / Gospel), staged 2026-06-02. No lossy drop. IMPORTANT: the witness-2 capture appended, AFTER the chapter's closing formula, a modern editorial 'taʿqīb' (postscript) -- an anachronistic, polemical, antisemitic passage about Paul of Tarsus that is NOT part of al-Jīlī's text. It has been EXCLUDED entirely; only the genuine 15th-century chapter (to 'wa-Allāh yaqūl al-ḥaqq wa-huwa yahdī l-sabīl') is rendered. Site-navigation chrome above and below also stripped.
أنزل الله الإنجيل على عيسى باللغة السريانية، وقرئ على سبع عشرة لغة.
God sent down the Gospel upon Jesus in the Syriac language, and it was recited in seventeen languages.
وأول الإنجيل باسم الأب والأم والابن.
And the beginning of the Gospel is "in the name of the Father, the Mother, and the Son."
كما أن أول القرآن بسم الله الرحمن الرحيم.
Just as the beginning of the Qurʾān is "In the name of God, the All-Merciful, the Ever-Merciful."
فأخذ هذا الكلام قومه على ظاهره، فظنوا أن الأب والأم والابن عبارة عن الروح ومريم وعيسى.
So his people took this speech upon its outward [sense], and supposed that the Father, the Mother, and the Son are an expression for the Spirit, Mary, and Jesus.
فحينئذ قالوا: إن الله ثالث ثلاثة، ولم يعلموا أن المراد بالأب هو اسم الله، والأم كنه الذات المعبر عنها بماهية الحقائق، وبالابن الكتاب.
And then they said: God is the third of three -- and they did not know that what is intended by the Father is the Name "Allāh," and by the Mother the inmost essence (kunh) of the Essence, expressed by the quiddity of the realities, and by the Son the Book.
وهو الوجود المطلق لأنه فرع ونتيجة عن ماهية الكنه، قال الله تعالى: «وعنده أم الكتاب».
And it [the Book] is absolute existence, because it is a branch and a result of the quiddity of the inmost essence. God (exalted is He) said: "And with Him is the Mother of the Book" (13:39),
إشارة إلى ما ذكر، وقد سبق بيانه في محله، وإليه أشار عيسى بقوله: «ما قلت لهم إلا ما أمرتني به» أن أبلغه إياهم.
[as] a pointing to what was mentioned -- and its exposition has [already] preceded in its place. And to it Jesus pointed by his saying: "I said to them only what You commanded me" (5:117) -- [namely] that I convey it to them.
وهو هذا الكلام ثم قال: «أن اعبدوا الله ربي وربكم» حتى يعلم أن عيسى عليه السلام لم يقتصر على ظاهر الإنجيل.
And it is this speech [the Trinity-formula]. Then he said: "[that] Worship God, my Lord and your Lord" (5:117) -- [so] that it be known that Jesus (peace be upon him) did not confine himself to the outward of the Gospel.
بل زاد في البيان والإيضاح بقوله: «أن اعبدوا الله ربي وربكم» لينتفي ما توهموه أنه هو الرب وأمه والروح.
Rather, he added in declaration and clarification by his saying: "Worship God, my Lord and your Lord," so that what they imagined -- that he is the Lord, and his mother, and the Spirit -- be negated.
وليحصل بذلك البراءة لعيسى عند الله لأنه بين لهم فلم يقفوا على ما بين لهم عيسى، بل ذهبوا إلى ما فهموه من كلام الله تعالى.
And so that there be obtained by that the acquittal (barāʾa) of Jesus with God; because he made [it] clear to them, but they did not halt at what Jesus made clear to them, but went to what they understood from the speech of God (exalted is He).
فقول عيسى في الجواب: وما قلت لهم إلا ما أمرتني به على سبيل الاعتذار لقومه.
So Jesus's saying in the answer -- "I said to them only what You commanded me" -- is by way of excusing his people.
يعني أنت «يا الله» المرسل إليهم بذلك الكلام الذي أوله بسم الأب والأم والابن.
Meaning: You, O God, are the Sender to them of that speech whose beginning is "in the name of the Father, the Mother, and the Son."
فلما بلغتهم كلامك حملوه على ما ظهر لهم من كلام، فلا تلمهم على ذلك.
So when I conveyed to them Your speech, they bore it upon what appeared to them of [the] speech; so do not blame them for that.
لأنهم فيه على ما علموه من كلامك.
Because they are, in it, upon what they knew of Your speech.
فكان شركهم عين التوحيد.
So their associationism (shirk) was the very [thing of] declaring [God's] oneness (tawḥīd).
لأنهم فعلوا ما علموه بالإخبار الإلهي في أنفسهم، فمثلهم كمثل المجتهد الذي اجتهد وأخطأ فله أجر الاجتهاد.
Because they did what they knew, by the divine informing in themselves; so their likeness is the likeness of the diligent jurist (mujtahid) who exerted himself and erred -- so he has the reward of the exertion.
فاعتذر عيسى عليه السلام لقومه بذلك الجواب للحق حيث سأله: «أأنت قلت للناس اتخذوني وأمي إلهين من دون الله».
So Jesus (peace be upon him) excused his people by that answer to the Real, where He asked him: "Was it you who said to the people: Take me and my mother as two gods besides God?" (5:116).
ولهذا تطرق إلى أن قال: «إن تغفر لهم فإنك أنت العزيز الحكيم».
And for this he proceeded to say: "If You forgive them, then You are the Mighty, the Wise" (5:118).
ولم يقل في قوله: «إن تعذبهم فإنك شديد العقاب» ولا ما يشابه ذلك، بل ذكر المغفرة طلبا لهم من الحق إياها حكمة منه بأنهم لم يخرجوا عن الحق «عما فهموه من الحق».
And he did not say, in his saying, "If You punish them, then You are severe in punishment," nor what resembles that; rather he mentioned forgiveness, seeking it for them from the Real, [by] a wisdom of his -- [namely] that they did not go out from the truth, [from] what they understood of the truth.
لأن الأنبياء صلوات الله وسلامه عليهم لا يسألون الحق تعالى لأحد بالمغفرة وهم يعلمون أنه يستحق العقوبة.
Because the prophets (the blessings of God and His peace be upon them) do not ask the Real (exalted is He) forgiveness for anyone while they know that he merits punishment.
قال الله تعالى: «وما كان استغفار إبراهيم لأبيه إلا عن موعدة وعدها إياه فلما تبين له أنه عدو الله تبرأ منه».
God (exalted is He) said: "And Abraham's asking forgiveness for his father was only because of a promise he had made to him; so when it became clear to him that he was an enemy of God, he dissociated from him" (9:114).
وهكذا جميع الأنبياء، فكان طلب عيسى لقومه المغفرة عن علم أنه يستحقون ذلك، لأنهم على حق في أنفسهم ولو كانوا في حقيقة الأمر على الباطل.
And thus all the prophets; so Jesus's asking forgiveness for his people was from knowledge that they merit that, because they are upon truth in themselves, even if they were, in the reality of the matter, upon falsehood.
فكونهم على حق في معتقدهم هو الذي يئول إليه أمرهم، ولو كانوا معاقبين على باطلهم الذي عليه حقيقة أمرهم، ولهذا
For their being upon truth in their belief is that to which their affair comes, even if they were punished for their falsehood upon which is the reality of their affair; and for this
قال: وإن تعذبهم ولقد أحسن التلفظ حيث قال بعدها: «فإنهم عبادك» يعني كانوا يعبدونك وليسوا بمعاندين ولا من الذين لا مولى لهم.
he said, "And if You punish them" -- and he excellently chose the wording, where he said after it: "then they are Your servants" (5:118) -- meaning: they were worshipping You, and are not obstinate, nor of those who have no patron (mawlā).
لأن الكافرين لا مولى لهم، لأنهم على الحقيقة محقون.
Because the deniers (al-kāfirūn) have no patron -- [whereas these] are, in reality, in the right (muḥiqqūn).
لأن الحق تعالى هو حقيقة عيسى وحقيقة أمه وحقيقة روح القدس، بل حقيقة كل شيء، وهذا معنى قول عيسى عليه السلام:
Because the Real (exalted is He) is the reality of Jesus, the reality of his mother, and the reality of the Holy Spirit -- nay, the reality of everything; and this is the meaning of Jesus's saying (peace be upon him):
فإنهم عبادك فشهد لهم عيسى أنهم عباد الله، وناهيك بها من شهادة لهم.
"then they are Your servants" -- so Jesus testified for them that they are servants of God; and sufficient for you is that as a testimony for them.
ولذلك قال الله تعالى عقيب هذا الكلام: «هذا يوم ينفع الصادقين صدقهم».
And for this God (exalted is He) said, following this speech: "This is a Day on which the truthful shall profit by their truthfulness" (5:119).
عند ربهم إشارة لعيسى عليه السلام بإنجاز ما طلب، يعني أنهم لما كانوا صادقين في أنفسهم لتأويلهم كلامي على ما ظهر لهم، ولو كانوا على خلاف ما هو الأمر عليه ينفعهم عند ربهم لا عند غيره.
"With their Lord" [is] a pointing to Jesus (peace be upon him), [signaling] the carrying-out of what he asked -- meaning that they, since they were truthful in themselves by their interpreting My speech upon what appeared to them, even if they were upon the contrary of what the matter is, [that] profits them with their Lord, not with other than Him.
لأن الحكم عليهم بالضلال عندنا ظاهر الأمر عليه في نفسه، ولهذا عوقبوا به.
Because the ruling upon them with misguidance, with us, [is by] the outward of the matter [as] it is in itself; and for this they were punished by it.
ولما كان مآلهم إلى ما هم عليه به مع الله من الحق وهو اعتقادهم في أنفسهم حقيقة ذلك، فصدقهم في ذلك الاعتقاد نفعهم عند ربهم حتى آل حكمهم إلى الرحمة الإلهية.
And since their outcome was to what they are upon, with God, of truth -- which is their belief in themselves [of] the reality of that -- their truthfulness in that belief profited them with their Lord, until their judgment came to the divine mercy.
فتجلى في أنفسهم بما اعتقدوه في عيسى، فظهر لهم أن معتقدهم كان حقا من هذا الوجه.
So He disclosed Himself in their selves by what they believed of Jesus, so it appeared to them that their belief was true, from this aspect.
فتجلى عليهم من معتقدهم لأنه عند ظن عبده به فكان الإنجيل عبارة عن تجليات أسماء الذات.
So He disclosed Himself to them from [the form of] their belief, because [He is] "at the supposition of My servant of Me" [hadith qudsī]. So the Gospel was an expression for the self-disclosures of the Names of the Essence.
يعني تجليات الذات في أسمائه ومن التجليات المذكورة تجلية في الواحدية التي ظهر بها على قوم عيسى في عيسى وفي مريم وفي روح القدس فشهدوا الحق في كل مظهر من هذه المظاهر، وهم ولو كانوا محقين من حيث هذا التجلي فقد أخطئوا فيه وضلوا.
Meaning the self-disclosures of the Essence in His Names; and of the mentioned self-disclosures is a self-disclosure in the Oneness (al-wāḥidiyya) by which He appeared to the people of Jesus in Jesus, in Mary, and in the Holy Spirit -- so they witnessed the Real in every locus of these loci; and they, even if they were in the right from the standpoint of this self-disclosure, yet erred in it and went astray.
أما خطؤهم فكونهم ذهبوا فيه إلى حصر ذلك في عيسى ومريم وروح القدس.
As for their error: it is their going, in it, to the confining of that to Jesus, Mary, and the Holy Spirit.
وأما ضلالهم فكونهم قالوا بالتجسيم المطلق والتشبيه المقيد في هذه الواحدية.
And as for their misguidance: it is their saying of absolute corporealization (al-tajsīm al-muṭlaq) and restricted likening (al-tashbīh al-muqayyad) in this Oneness.
وليس من حكمها ما قالوه على التقييد، فهذا هو محل خطئهم وضلالاتهم فافهم.
And it is not of its ruling, what they said by way of restriction; so this is the place of their error and their misguidances. So understand.
وليس في الإنجيل إلا ما يقوم به الناموس اللاهوتي في الوجود الناسوتي، وهو مقتضى ظهور الحق في الخلق.
And there is not in the Gospel except what the divine law (al-nāmūs al-lāhūtī) carries out in the human existence (al-wujūd al-nāsūtī), and it is the requisite of the appearing of the Real in the creation.
لكن لما ذهبت النصارى إلى ما ذهبوا إليه من التجسيم والحصر، كان ذلك مخالفا لما هو في الإنجيل، فعلى الحقيقة ما قام بما في الإنجيل إلا المحمديون.
But when the Christians went to what they went to of corporealization and confining, that was contrary to what is in the Gospel; so in reality, none carried out what is in the Gospel except the Muhammadans.
لأن الإنجيل بكماله في آية من آيات القرآن وهو قوله تعالى: «ونفخت فيه من روحي».
Because the Gospel, in its perfection, is in a verse of the verses of the Qurʾān -- and it is His saying (exalted is He): "And I breathed into him of My spirit" (15:29).
وليست روحه غيره، فهذا إخبار الله سبحانه وتعالى بظهوره في آدم ثم أيده بـ «وسنريهم آياتنا في الآفاق وفي أنفسهم حتى يتبين لهم أنه الحق».
And his spirit is not other than Him; so this is the informing of God (glory be His and exalted) of His appearing in Adam. Then He confirmed it by "We shall show them Our signs in the horizons and in their selves, until it becomes clear to them that He is the Truth" (41:53).
يعني: أن جميع العالم المعبر عنه بالآفاق وفي أنفسهم هو الحق.
Meaning: that the whole world, expressed by "the horizons," and "in their selves," is the Truth (al-ḥaqq).
ثم بين فصرح في قوله في حق محمد صلى الله عليه وسلم: «إن الذين يبايعونك إنما يبايعون الله».
Then He made [it] clear, [and] declared plainly, in His saying concerning Muhammad (God bless him and grant him peace): "Truly those who pledge allegiance to you pledge allegiance only to God" (48:10).
وفي قوله: «من يطع الرسول فقد أطاع الله».
And in His saying: "Whoever obeys the Messenger has obeyed God" (4:80).
فاهتدى قوم محمد صلى الله عليه وسلم بذلك إلى حقيقة الأمر ولهذا لم يحصروا الوجود الحقي في آدم وحده.
So the people of Muhammad (God bless him and grant him peace) were guided by that to the reality of the matter, and for this they did not confine the True existence (al-wujūd al-ḥaqqī) to Adam alone.
لأن الآية ما عينت إلا آدم وحده، ولكن تأدبوا وعلموا أن المراد بآدم كل فرد من أفراد هذا النوع الإنساني وشهدوا الحق في جميع أجزاء الوجود بكماله امتثالا للأمر الإلهي.
Because the verse named only Adam alone, but they comported themselves [well] and knew that what is intended by Adam is every individual of the individuals of this human kind, and they witnessed the Real in all the parts of existence, in its perfection, in compliance with the divine command.
وهو قوله تعالى: «حتى يتبين لهم أنه الحق».
And it is His saying (exalted is He): "until it becomes clear to them that He is the Truth" (41:53).
وكذلك محمد صلى الله عليه وسلم والمسلمون.
And thus Muhammad (God bless him and grant him peace) and the Muslims.
فلو أنزلت مثل هذه الآية في الإنجيل لاهتدى قوم عيسى إلى ذلك، ولا يكون هذا، لأن كل كتاب أنزله الله تعالى لا بد أن يضل به كثيرا، ويهدي به كثيرا.
So were the like of this verse sent down in the Gospel, the people of Jesus would have been guided to that. But this is not [the case], because every book God (exalted is He) sent down -- by it many must go astray, and by it many be guided.
كما أخبر سبحانه وتعالى في القرآن بذلك.
As He (glory be His and exalted) informed in the Qurʾān of that.
ألا ترى إلى علماء الرسوم كيف ضلوا في تأويل هاتين الآيتين فذهبوا فيهما إلى ما ذهبوا إليه.
Do you not see the scholars of the [outward] forms (ʿulamāʾ al-rusūm), how they went astray in the interpretation of these two verses, so they went, in the two of them, to what they went to?
ولو كان ما ذهبوا إليه وجها من وجوه الحق. ولكن تحكمت عندهم لها أصول بعدوا بها عن الله وعن معرفته.
And [it is] not that what they went to was an aspect of the aspects of the truth; but principles came to rule over them, by which they grew distant from God and from His knowing.
وقد اهتدى أهل الحقائق بهما إلى معرفة الله تعالى، فعين ما اهتدي به هؤلاء ضل به أولئك.
And the people of the realities (ahl al-ḥaqāʾiq) were guided by the two of them to the knowing of God (exalted is He); so the very [thing] by which these were guided, those went astray by [it].
قال الله تعالى: «يضل به كثيرا ويهدي به كثيرا وما يضل به إلا الفاسقين».
God (exalted is He) said: "He misguides by it many, and He guides by it many, and He misguides by it none but the transgressors (al-fāsiqīn)" (2:26).
يقال فسقت البيضة إذا فسدت ولم تصلح للتفريخ.
It is said: "the egg went bad (fasaqat)" when it spoiled and was no longer fit for hatching.
فالمراد به هنا قوم فسدت به قوابلهم عن القبول للتجلي الإلهي لما تصور عندهم من أن الله تعالى لا يظهر في خلقه. بل لا يظهر لهم.
So what is intended by it here is a people whose receptivities spoiled, [so] they could not receive the divine self-disclosure, by what was pictured with them -- that God (exalted is He) does not appear in His creation; nay, does not appear to them [at all].
ثم لما وجدوا ما يريد ذلك من الأصول التنزيهية التي حكم فيها بالذات الإلهية وتركوا الأمور العينية أخذوا بالأوصاف الحكمية.
Then, when they found what supports that of the transcendence-principles (al-uṣūl al-tanzīhiyya) in which they ruled by the divine Essence, and abandoned the entified matters, they took to the ruling [conceptual] descriptions.
ولم يعلموا أن تلك الأوصاف الحكمية هي بعينها على كمالها، لهذا الأمر العيني والوجود الخلقي الحقي.
And they did not know that those ruling descriptions are, in their very [selves], in their perfection, for this entified matter and the created, True existence.
وقد أخبر الحق سبحانه وتعالى عن نفسه بذلك في مواضع من كتابه كما في قوله: «فأينما تولوا فثم وجه الله».
And the Real (glory be His and exalted) informed of Himself by that in [several] places of His book, as in His saying: "So wherever you turn, there is the Face of God" (2:115),
وقوله: «وفي أنفسكم أفلا تبصرون».
and His saying: "And in your selves -- do you not see?" (51:21),
وقوله: «وما خلقنا السماوات والأرض وما بينهما إلا بالحق».
and His saying: "And We created the heavens and the earth and what is between them only in truth" (15:85),
وقوله: «وسخر لكم ما في السموات وما في الأرض جميعا منه».
and His saying: "And He subjugated to you what is in the heavens and what is in the earth, all of it, from Him" (45:13),
وقوله عليه الصلاة والسلام: «إن الله سمع العبد وبصره ويده ولسانه».
and his saying (peace be upon him): "God is the hearing of the servant, his sight, his hand, and his tongue."
وأمثال ذلك إلى ما لا يمكن حصره فافهم.
and the like of that, [up] to what cannot be confined [/enumerated]. So understand.
والله يقول الحق وهو يهدي السبيل.
And God says the truth, and He guides to the way.