نَجْعَل
Appears 17 times in Quran
Derived Words (16)
Words derived from the stem "نَجْعَل".
- and to make them
- Shall We then treat
- That We might make it
- and invoke
- and to make them
- Have We not given
- that We may make him
- Shall We treat
- and set up
- and We will give
- And We have done this that We may make thee a Sign unto men
- we may put them
Occurrences in Quran
Found 17 verses containing "نَجْعَل".
أَوْ كَٱلَّذِى مَرَّ عَلَىٰ قَرْيَةٍ وَهِىَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحْىِۦ هَٰذِهِ ٱللَّهُ بَعْدَ مَوْتِهَا ۖ فَأَمَاتَهُ ٱللَّهُ مِا۟ئَةَ عَامٍ ثُمَّ بَعَثَهُۥ ۖ قَالَ كَمْ لَبِثْتَ ۖ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ ۖ قَالَ بَل لَّبِثْتَ مِا۟ئَةَ عَامٍ فَٱنظُرْ إِلَىٰ طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ ۖ وَٱنظُرْ إِلَىٰ حِمَارِكَ وَلِنَجْعَلَكَ ءَايَةً لِّلنَّاسِ ۖ وَٱنظُرْ إِلَى ٱلْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا ۚ فَلَمَّا تَبَيَّنَ لَهُۥ قَالَ أَعْلَمُ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
23:15.
یہاں آیت میں اَوْ کا لفظ استعمال ہوا ہے جس کے عام معنے تو ’’یا‘‘ کے ہیں۔ لیکن کبھی ’’اور‘‘ کے معنے بھی دیتا ہے۔
کَالَّذِیْ میں ک کا ترجمہ ہم نے حالت کا کیا ہے۔ لیکن عام طور پر اس کے معنے ’’طرح‘‘ کے ہوتے ہیں۔ ان معنوں کومدِّنظر رکھ کر ترجمہ ہونا چاہیے تھا ’’اس شخص کی طرح‘‘ لیکن ہم نے ترجمہ کیا ہے ’’اس شخص کی مثل‘‘ اور یہ معنے بھی جائز ہیں۔ چنانچہ علامہ ابن ہشام لکھتے ہیں وَ اَمَّا الْکَافُ الْاِسْمِیَّۃُ الْجَارَّۃُ فَمُرَادِفَۃٌ لِّمِثْل یعنی ایک کاف اسمیّہ ہوتا ہے جو جرّ دیتا ہے اور اس کے معنے مثل یعنی مشابہ کے ہوتے ہیں (مُغْنی اللَّبِیب)
پہلے حضرت ابراہیم علیہ السلام کی ایک بحث کا ذکر کیا۔ پھر بعد کی آیات میں ایک مردہ شہر کا ذکر کیا۔ یہ اس بات کا ثبوت ہے کہ جو میں نے اوپر دلیل دی ہے وہی ٹھیک ہے یعنی حضرت ابراہیم علیہ السلام نے اپنے مخالف سے حیات فردی کا ذکر نہیں کیا تھا بلکہ حیات قومی یا جنسی کا ذکر کیا تھا۔ کیونکہ یہ مثال جو اب بیان کی گئی ہے اس میں حیات قومی یا جنسی کا ذکر ہے۔ حیات فردی کا ذکر نہیں۔
خَاوِیَۃٌ: خَوٰی یَخْوِیْ خَوَائٌ سے نکلا ہے کہتے ہیں خَوَی الْبَیْتُ: سَقَطَ وَ تَھَدَّمَ گھر کر گیا۔ نیز فَرَغَ وَ خَلَا گھر خالی ہو گیا۔ ویران ہو گیا (اقرب) پس جملہ کے یہ معنے ہوئے کہ وہ شہر اپنی چھتوں پر گرا ہوا تھا یعنی پہلے چھتیں گریں پھر ان پر دیواریں گر گئیں۔ بعض نے ’’خالی ہو گیا‘‘ کے معنے کرکے عَلٰی عُرُوْشِھَا سے پہلے ایک اور ساقط محذوف نکالا ہے یعنی شہر خالی تھا اور اپنی چھتوں پر گرا ہوا تھا۔ دونوں معنے درست ہیں لمبی ویرانی پر دلالت کرنے کے لئے یہ الفاظ استعمال ہوئے ہیں کیونکہ جو مکان عدم استعمال کی وجہ سے گریں بالعموم پہلے ان
بَلْ حرف ہے جو اِضْرَاب کے معنے دیتا ہے یعنی بات کو پھیر کر دوسری طرف لے جانا۔ یہ اِضْرَاب دو طرح کا ہوتا ہے ایک تو انکار کی غرض سے ہوتا ہے جیسے قرآن کریم میں ہے۔ وَ قَالُوا اتَّخَذَ الرَّحْمٰنُ وَلَدًا سُبْحَانَہٗ بَلْ عِبَادٌ مُّکْرَمُوْنَ (انبیاء: ۲۷) یعنی پہلی بات غلط ہے۔ حقیقت یہ ہے کہ جن کو خدا کا بیٹا کہتے ہیں وہ اللہ کے معزز بندے ہیں اور دوسری اقسام اضراب کی یہ ہے کہ ایک غرض سے دوسری غرض کی طرف مضمون کو پھیرنا مقصود ہوتا ہے۔ بَل سے پہلے جملہ کی تردید مدنظر نہیں ہوتی۔ جیسے قران کریم میں ہے قَدْ اَفْلَح مَنْ تَزَکّٰی وَ ذَکَرَ اسْمَ رَبِ
قَرْیَۃ سے مراد یوروشلم ہے جسے بخت نصر نے تباہ کر دیا تھا۔ وہ آدمی جو یوروشلم کے پاس سے گذرا حزقیل نبی تھا۔ اللہ تعالیٰ نے کشف کے ذریعہ سے ان پر ظاہر کیا کہ ایک سو سال تک یہ شہر دوبارہ آباد ہو جائے گا۔ (حزقیل کے کشف کے لئے دیکھیں پرانا عہدنامہ حزقیل باب۳۷)
23:15.
The ruined town referred to in the verse is Jerusalem which was laid waste by Nebuchadnezzar, the King of Babylon in 599 B.C. Ezekiel, the Prophet, was among the Jews whom Nebuchadnezzar carried away into captivity to Babylon and who was made to pass by, and witness the ghastly sight of, the devastated town.
Ezekiel was naturally shocked at the sad sight and prayed to God in words full of extreme pathos as to when the ruined town would be restored to life. His prayer was heard and he was made to see a vision that the restoration prayed for would take place in a hundred years. The verse does not mean that Ezekiel remained actually dead for a hundred years. Only he saw a vision that he had died and had remained dead for a hundred years and then had come back to life. The Qur’an sometimes mentions scenes seen in a vision as having actually taken place without stating that they were witnessed in a vision or dream (12:5). The vision signified, and Ezekiel understood the significance, that the Children of Israel would remain in the state of captivity and complete national degradation for about a hundred years after which they would receive a new life and would come back to their sacred city. And it actually came to pass as Ezekiel had dreamt. Jerusalem was taken by Nebuchadnezzar in 599 B.C. (2 Kings 24: 10). Ezek
The words are intended to express indefiniteness of time (18:20 & 23:114) and mean, according to the Quranic usage, that Ezekiel did not know how long he had remained in that state. Yaum here does not mean a day of 24 hours but time absolutely (see 1:4). The words, I have remained a day or part of a day, may also refer to the time for which Ezekiel slept or the time he took in seeing the vision. Apparently Ezekiel thought that he was being asked about the duration of the time of the vision.
Bal is a particle of digression signifying (a) the cancellation of what precedes as in 21:27, or (b) transition from one object of discourse to another as in 87:17. Here bal has been used in the latter sense.
The clause, It is so but thou hast also remained in this state for a hundred years, points out that although in one sense Ezekiel had remained in that state for a hundred years (for he had dreamt that he had been dead for a hundred years), yet the statement that he had tarried for a day or part of a day was also correct, for the actual time spent in seeing the vision was naturally very short.
To bring home this fact to the mind of Ezekiel, God directed his attention to his food and drink and his ass. That his food and drink had not rotted and his ass was still alive showed that he had really tarried only for a day or part of it. The words, look at thy ass, also indicate that Ezekiel saw the vision while sleeping in the fields with his ass by his side, for while in captivity, the Israelites were made to work in the fields as farmers.
Ezekiel represented in his person the whole Jewish nation. His symbolic death for a hundred years represented their national degradation and sorrows in captivity, for that was the period after which they came to their own. This is how Ezekiel became a Sign. See also Ezekiel, chap. 37.
23:15.
Important Word:
خاویة (fallen) is derived from خوی. They say خوی البیت i.e. (1) the house fell down in ruins; (2) the house became empty and untenanted (Aqrab).
عروش (roofs) is the plural of عرش (roof). They say عرش i.e. he built a house. عرش البیت means, he raised the roof of the house. عرش means: (1) the roof of a house; (2) the throne or the ceremonious chair of a king; (3) the pillar, etc. supporting a thing; (4) honour and prowess; (5) leaders and chiefs among men; (6) tent, canopy, shed etc. affordingshade; (7) trellis supporting vines (Aqrab & Lane).
یتسنه (have rotted) is derived from سنه i.e. (1) it passed through a time extending over years; (2) it (food, etc.) became altered and rotten by the lapse of years or absolutely. تسنه gives the same meaning as سنه (Aqrab).
Commentary:
The preceding verse contained one illustration of how Allah brings His friends out of darkness into light. The present verse cites, as hinted in the words, or like him, another illustration of how He breathes new life into a people after they have fallen and become degraded.
The ruined town referred to in the verse is Jerusalem which was laid waste by Nebuchadnezzar. The person who, as the verse says, passed by it was Ezekiel, the Prophet; and the words which had fallen down upon its roofs hint that it was soon after its destruction by Nebuchadnezzar that Ezekiel passed by the town. Ezekiel was among the Israelite captives whom Nebuchadnezzar carried away to Babylon and who, in accordance with an ancient custom, were made to pass by the ruins of the town so that they might witness with their own eyes how their city had been laid in ruins by the conqueror. Ezekiel, who was a great well-wisher of his people, was immensely pained to see the ruins of the sacred city and pathetically asked God when the time would come when the ruined city would be restored to life, i.e. when its inhabitants, the children of Israel, would come back to it, rebuild it and make it prosperous once more. This prayer, it appears, was heard by God Who showed him in a vision that the restoration asked for would come in a hundred years.
The clause then Allah caused him to die for a hundred years does not mean that Ezekiel was actually made to die and then raised to life again. It was, in fact, a vision which Ezekiel saw (Ezek. 37). The Quran sometimes mentions scenes seen in a vision as if they had actually happened, without stating that they were witnessed in a vision or a dream (e.g. 12:5). What actually happened was that Ezekiel saw in a vision that he had died and remained dead for a hundred years and then had come back to life. As he was the representative of his people, his death signified the death of the Israelites. Thus God informed him through this vision that the children of Israel would remain in their state of captivity and lifelessness for a hundred years, after which a new life would be given them and they would return to inhabit their sacred city. And this dream or vision actually turned out to be true. For Jerusalem was first invaded by Nebuchadnezzar in 597 B.C. and again in 587 B.C., when after a long siege the city was totally destroyed by his general in 586 B.C. Ezekiel probably saw the vision in 586 B.C. The city was rebuilt about 100 years after its destruction and thus the vision came true.
It is wrong to think that God actually caused Ezekiel to die and that he remained dead for a hundred years and was then brought back to life; for that would have been no answer to his prayer, which did not pertain to the death and resurrection of any individual but to that of a town which was lying in ruins.
The words, which had fallen down upon its roofs; point out that Ezekiel saw the ruins soon after the destruction (not necessarily the complete and final destruction) of the town when the fallen roofs were still to be seen under the debris of the walls.
The words, I have remained a day or part of a day, are intended to express indefiniteness of time and mean, according to the Quranic usage, that Ezekiel did not know how long he had remained in that state. The words have been used in this sense in another passage of the Quran as well: They said, We have tarried a day or part of a day. Others said, Your Lord knows best the time you have tarried (18:20). Again, They will say, We tarried a day or part of a day, but ask those who keep count (23:114). In fact, یوم (day) here does not mean a day of 24 or 12 hours but time absolutely (see 1:4). The clause, I have remained a day or part of a day, may also refer to the time for which Ezekiel slept or the time he took in seeing the vision or the dream. Apparently Ezekiel thought that he was being asked about the duration of the time of the vision.
The clause, Nay, thou hast remained in this state for a hundred years, points out that although in one sense he had remained in that state for a hundred years (for he had dreamt that he had been dead for a hundred years), yet the statement that he had tarried for a day or part of a day, was also correct, for the time spent in seeing the vision was naturally very short. To bring home this fact to the mind of Ezekiel, God directed his attention to his food and drink and to the ass. That his food and drink had not become stale and that his ass was still alive, showed that he had really tarried only for a short time. The words and look at thy ass also indicate that Ezekiel saw the vision while sleeping in his fields with his ass by his side, for while in captivity the Israelites were made to work in the fields as farmers.
The words that We may make thee a Sign unto men show that Ezekiel was to be made a Sign to men inasmuch as his vision, according to which Jerusalem was to become re-inhabited by the children of Israel, was to come true. The words, look at the bones, are intended to echo the words used by the children of Israel in those days of misery, viz. that they had become like dry bones and there was no hope of their being ever endued with new life (Ezek. 37:11, 12). The words along with the accompanying clause meant that God had power to clothe the bones with flesh and to breathe new life into them. The bones were first to be set or placed in position and thereafter clothed with flesh, i.e. the Israelites, then like dead bones, were first to be brought back to their town and then the process of the clothing of the bones with flesh, i.e. the rebuilding of the town, etc. was to be completed.
The vision of Ezekiel has been mentioned in the Bible in chapter 37 of his book.
a
23:15.
1
یہاں آیت میں اَوْ کا لفظ استعمال ہوا ہے جس کے عام معنے تو ’’یا‘‘ کے ہیں۔ لیکن کبھی ’’اور‘‘ کے معنے بھی دیتا ہے۔
2
کَالَّذِیْ میں ک کا ترجمہ ہم نے حالت کا کیا ہے۔ لیکن عام طور پر اس کے معنے ’’طرح‘‘ کے ہوتے ہیں۔ ان معنوں کومدِّنظر رکھ کر ترجمہ ہونا چاہیے تھا ’’اس شخص کی طرح‘‘ لیکن ہم نے ترجمہ کیا ہے ’’اس شخص کی مثل‘‘ اور یہ معنے بھی جائز ہیں۔ چنانچہ علامہ ابن ہشام لکھتے ہیں وَ اَمَّا الْکَافُ الْاِسْمِیَّۃُ الْجَارَّۃُ فَمُرَادِفَۃٌ لِّمِثْل یعنی ایک کاف اسمیّہ ہوتا ہے جو جرّ دیتا ہے اور اس کے معنے مثل یعنی مشابہ کے ہوتے ہیں (مُغْنی اللَّبِیب)
3
پہلے حضرت ابراہیم علیہ السلام کی ایک بحث کا ذکر کیا۔ پھر بعد کی آیات میں ایک مردہ شہر کا ذکر کیا۔ یہ اس بات کا ثبوت ہے کہ جو میں نے اوپر دلیل دی ہے وہی ٹھیک ہے یعنی حضرت ابراہیم علیہ السلام نے اپنے مخالف سے حیات فردی کا ذکر نہیں کیا تھا بلکہ حیات قومی یا جنسی کا ذکر کیا تھا۔ کیونکہ یہ مثال جو اب بیان کی گئی ہے اس میں حیات قومی یا جنسی کا ذکر ہے۔ حیات فردی کا ذکر نہیں۔
4
خَاوِیَۃٌ: خَوٰی یَخْوِیْ خَوَائٌ سے نکلا ہے کہتے ہیں خَوَی الْبَیْتُ: سَقَطَ وَ تَھَدَّمَ گھر کر گیا۔ نیز فَرَغَ وَ خَلَا گھر خالی ہو گیا۔ ویران ہو گیا (اقرب) پس جملہ کے یہ معنے ہوئے کہ وہ شہر اپنی چھتوں پر گرا ہوا تھا یعنی پہلے چھتیں گریں پھر ان پر دیواریں گر گئیں۔ بعض نے ’’خالی ہو گیا‘‘ کے معنے کرکے عَلٰی عُرُوْشِھَا سے پہلے ایک اور ساقط محذوف نکالا ہے یعنی شہر خالی تھا اور اپنی چھتوں پر گرا ہوا تھا۔ دونوں معنے درست ہیں لمبی ویرانی پر دلالت کرنے کے لئے یہ الفاظ استعمال ہوئے ہیں کیونکہ جو مکان عدم استعمال کی وجہ سے گریں بالعموم پہلے ان
5
بَلْ حرف ہے جو اِضْرَاب کے معنے دیتا ہے یعنی بات کو پھیر کر دوسری طرف لے جانا۔ یہ اِضْرَاب دو طرح کا ہوتا ہے ایک تو انکار کی غرض سے ہوتا ہے جیسے قرآن کریم میں ہے۔ وَ قَالُوا اتَّخَذَ الرَّحْمٰنُ وَلَدًا سُبْحَانَہٗ بَلْ عِبَادٌ مُّکْرَمُوْنَ (انبیاء: ۲۷) یعنی پہلی بات غلط ہے۔ حقیقت یہ ہے کہ جن کو خدا کا بیٹا کہتے ہیں وہ اللہ کے معزز بندے ہیں اور دوسری اقسام اضراب کی یہ ہے کہ ایک غرض سے دوسری غرض کی طرف مضمون کو پھیرنا مقصود ہوتا ہے۔ بَل سے پہلے جملہ کی تردید مدنظر نہیں ہوتی۔ جیسے قران کریم میں ہے قَدْ اَفْلَح مَنْ تَزَکّٰی وَ ذَکَرَ اسْمَ رَبِ
6
قَرْیَۃ سے مراد یوروشلم ہے جسے بخت نصر نے تباہ کر دیا تھا۔ وہ آدمی جو یوروشلم کے پاس سے گذرا حزقیل نبی تھا۔ اللہ تعالیٰ نے کشف کے ذریعہ سے ان پر ظاہر کیا کہ ایک سو سال تک یہ شہر دوبارہ آباد ہو جائے گا۔ (حزقیل کے کشف کے لئے دیکھیں پرانا عہدنامہ حزقیل باب۳۷)
a
23:15.
266
Important Word:
خاویة (fallen) is derived from خوی. They say خوی البیت i.e. (1) the house fell down in ruins; (2) the house became empty and untenanted (Aqrab).
عروش (roofs) is the plural of عرش (roof). They say عرش i.e. he built a house. عرش البیت means, he raised the roof of the house. عرش means: (1) the roof of a house; (2) the throne or the ceremonious chair of a king; (3) the pillar, etc. supporting a thing; (4) honour and prowess; (5) leaders and chiefs among men; (6) tent, canopy, shed etc. affordingshade; (7) trellis supporting vines (Aqrab & Lane).
یتسنه (have rotted) is derived from سنه i.e. (1) it passed through a time extending over years; (2) it (food, etc.) became altered and rotten by the lapse of years or absolutely. تسنه gives the same meaning as سنه (Aqrab).
Commentary:
The preceding verse contained one illustration of how Allah brings His friends out of darkness into light. The present verse cites, as hinted in the words, or like him, another illustration of how He breathes new life into a people after they have fallen and become degraded.
The ruined town referred to in the verse is Jerusalem which was laid waste by Nebuchadnezzar. The person who, as the verse says, passed by it was Ezekiel, the Prophet; and the words which had fallen down upon its roofs hint that it was soon after its destruction by Nebuchadnezzar that Ezekiel passed by the town. Ezekiel was among the Israelite captives whom Nebuchadnezzar carried away to Babylon and who, in accordance with an ancient custom, were made to pass by the ruins of the town so that they might witness with their own eyes how their city had been laid in ruins by the conqueror. Ezekiel, who was a great well-wisher of his people, was immensely pained to see the ruins of the sacred city and pathetically asked God when the time would come when the ruined city would be restored to life, i.e. when its inhabitants, the children of Israel, would come back to it, rebuild it and make it prosperous once more. This prayer, it appears, was heard by God Who showed him in a vision that the restoration asked for would come in a hundred years.
The clause then Allah caused him to die for a hundred years does not mean that Ezekiel was actually made to die and then raised to life again. It was, in fact, a vision which Ezekiel saw (Ezek. 37). The Quran sometimes mentions scenes seen in a vision as if they had actually happened, without stating that they were witnessed in a vision or a dream (e.g. 12:5). What actually happened was that Ezekiel saw in a vision that he had died and remained dead for a hundred years and then had come back to life. As he was the representative of his people, his death signified the death of the Israelites. Thus God informed him through this vision that the children of Israel would remain in their state of captivity and lifelessness for a hundred years, after which a new life would be given them and they would return to inhabit their sacred city. And this dream or vision actually turned out to be true. For Jerusalem was first invaded by Nebuchadnezzar in 597 B.C. and again in 587 B.C., when after a long siege the city was totally destroyed by his general in 586 B.C. Ezekiel probably saw the vision in 586 B.C. The city was rebuilt about 100 years after its destruction and thus the vision came true.
It is wrong to think that God actually caused Ezekiel to die and that he remained dead for a hundred years and was then brought back to life; for that would have been no answer to his prayer, which did not pertain to the death and resurrection of any individual but to that of a town which was lying in ruins.
The words, which had fallen down upon its roofs; point out that Ezekiel saw the ruins soon after the destruction (not necessarily the complete and final destruction) of the town when the fallen roofs were still to be seen under the debris of the walls.
The words, I have remained a day or part of a day, are intended to express indefiniteness of time and mean, according to the Quranic usage, that Ezekiel did not know how long he had remained in that state. The words have been used in this sense in another passage of the Quran as well: They said, We have tarried a day or part of a day. Others said, Your Lord knows best the time you have tarried (18:20). Again, They will say, We tarried a day or part of a day, but ask those who keep count (23:114). In fact, یوم (day) here does not mean a day of 24 or 12 hours but time absolutely (see 1:4). The clause, I have remained a day or part of a day, may also refer to the time for which Ezekiel slept or the time he took in seeing the vision or the dream. Apparently Ezekiel thought that he was being asked about the duration of the time of the vision.
The clause, Nay, thou hast remained in this state for a hundred years, points out that although in one sense he had remained in that state for a hundred years (for he had dreamt that he had been dead for a hundred years), yet the statement that he had tarried for a day or part of a day, was also correct, for the time spent in seeing the vision was naturally very short. To bring home this fact to the mind of Ezekiel, God directed his attention to his food and drink and to the ass. That his food and drink had not become stale and that his ass was still alive, showed that he had really tarried only for a short time. The words and look at thy ass also indicate that Ezekiel saw the vision while sleeping in his fields with his ass by his side, for while in captivity the Israelites were made to work in the fields as farmers.
The words that We may make thee a Sign unto men show that Ezekiel was to be made a Sign to men inasmuch as his vision, according to which Jerusalem was to become re-inhabited by the children of Israel, was to come true. The words, look at the bones, are intended to echo the words used by the children of Israel in those days of misery, viz. that they had become like dry bones and there was no hope of their being ever endued with new life (Ezek. 37:11, 12). The words along with the accompanying clause meant that God had power to clothe the bones with flesh and to breathe new life into them. The bones were first to be set or placed in position and thereafter clothed with flesh, i.e. the Israelites, then like dead bones, were first to be brought back to their town and then the process of the clothing of the bones with flesh, i.e. the rebuilding of the town, etc. was to be completed.
The vision of Ezekiel has been mentioned in the Bible in chapter 37 of his book.
a
23:15.
322
The ruined town referred to in the verse is Jerusalem which was laid waste by Nebuchadnezzar, the King of Babylon in 599 B.C. Ezekiel, the Prophet, was among the Jews whom Nebuchadnezzar carried away into captivity to Babylon and who was made to pass by, and witness the ghastly sight of, the devastated town.
323
Ezekiel was naturally shocked at the sad sight and prayed to God in words full of extreme pathos as to when the ruined town would be restored to life. His prayer was heard and he was made to see a vision that the restoration prayed for would take place in a hundred years. The verse does not mean that Ezekiel remained actually dead for a hundred years. Only he saw a vision that he had died and had remained dead for a hundred years and then had come back to life. The Qur’an sometimes mentions scenes seen in a vision as having actually taken place without stating that they were witnessed in a vision or dream (12:5). The vision signified, and Ezekiel understood the significance, that the Children of Israel would remain in the state of captivity and complete national degradation for about a hundred years after which they would receive a new life and would come back to their sacred city. And it actually came to pass as Ezekiel had dreamt. Jerusalem was taken by Nebuchadnezzar in 599 B.C. (2 Kings 24: 10). Ezek
323A
The words are intended to express indefiniteness of time (18:20 & 23:114) and mean, according to the Quranic usage, that Ezekiel did not know how long he had remained in that state. Yaum here does not mean a day of 24 hours but time absolutely (see 1:4). The words, I have remained a day or part of a day, may also refer to the time for which Ezekiel slept or the time he took in seeing the vision. Apparently Ezekiel thought that he was being asked about the duration of the time of the vision.
323B
Bal is a particle of digression signifying (a) the cancellation of what precedes as in 21:27, or (b) transition from one object of discourse to another as in 87:17. Here bal has been used in the latter sense.
324
The clause, It is so but thou hast also remained in this state for a hundred years, points out that although in one sense Ezekiel had remained in that state for a hundred years (for he had dreamt that he had been dead for a hundred years), yet the statement that he had tarried for a day or part of a day was also correct, for the actual time spent in seeing the vision was naturally very short.
325
To bring home this fact to the mind of Ezekiel, God directed his attention to his food and drink and his ass. That his food and drink had not rotted and his ass was still alive showed that he had really tarried only for a day or part of it. The words, look at thy ass, also indicate that Ezekiel saw the vision while sleeping in the fields with his ass by his side, for while in captivity, the Israelites were made to work in the fields as farmers.
326
Ezekiel represented in his person the whole Jewish nation. His symbolic death for a hundred years represented their national degradation and sorrows in captivity, for that was the period after which they came to their own. This is how Ezekiel became a Sign. See also Ezekiel, chap. 37.
فَمَنْ حَآجَّكَ فِيهِ مِنۢ بَعْدِ مَا جَآءَكَ مِنَ ٱلْعِلْمِ فَقُلْ تَعَالَوْا۟ نَدْعُ أَبْنَآءَنَا وَأَبْنَآءَكُمْ وَنِسَآءَنَا وَنِسَآءَكُمْ وَأَنفُسَنَا وَأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتَ ٱللَّهِ عَلَى ٱلْكَٰذِبِينَ
62:7, 8.
本章所涉及的关于基督教教义的讨论在本节经文中结束了。上面所提到的是来自 نَجْرَان (Najran) 的基督教代表团由六十人组成, 由通称阿尔•阿基布 (اَلْعَاقِبْ, Al-‘Aqib) 的团长阿布达尔•迈喜合 (عَبْدُالْمَسِيْح, ‘Abdul-Masih) 率领。他们和穆圣在他的清真寺会面, 并且相当详尽地讨论了所谓伊撒神性的教义。当问题经过充分讨论, 并发现代表们仍坚持他们错误的教义以后, 穆圣遵从这节经文所包含的安拉的指令, 作为最后一个办法, 邀请他们和他一起参加 ‘祈祷辨真’。这是一个伊斯兰教用语即 مُبَاهَلَة (Mubahala), 即祈求安拉诅咒持错误信念的人, 然而, 由于基督教徒们似乎对他们的宗教主张并没有信心, 他们拒绝接受这场挑战, 这样就间接地承认他们的教义是虚假的 (زُرْقَانِی, Zurqani)。可以顺便一提, 穆圣与来自纳季兰 (Najran) 的基督教徒代表团讨论期间, 允许他们在他的清真寺里按照他们自己的方式面东祈祷--------这是一种宗教的宽容行为, 在所有的宗教史上是史无前例的 (Zurqani)。
62:7, 8.
The discussion on Christian doctrines with which this Surah deals has been brought to a close in this verse. The reference, as mentioned above, is to the Christian deputation from Najran which consisted of sixty persons and was headed by their chief, ‘Abdul-Masih, known as Al-‘Aqib. They met the Holy Prophet in his Mosque and the discussion on the doctrine of the so- called divinity of Jesus continued at some length. When the question had been fully discussed and the members of the deputation were found to be still insisting on their false doctrine, the Holy Prophet, in obedience to Divine command contained in the present verse, invited them, as a last resort, to join him in a sort of prayer-contest technically known as Mubahalah, i.e. invoking the curse of God on the holders of false beliefs. As, however, the Christians did not appear to be sure of their ground, they declined to accept the challenge, thus indirectly admitting the falsity of their doctrine (Zurqani). Incidentally, it may
62:7, 8.
Important Words:
نبتھل (let us pray fervently) is derived from بھل. They say بھله i.e. he left him to his own will; or he left him to himself; he cursed him. ابتھل means, he prayed or supplicated humbly and earnestly and fervently, with energy and effort. باھلهmeans, he cursed him, being also cursed by the latter. مباھلة means, the act of invoking God’s curse on each other, i.e. on whichever party is the wrongdoer (Aqrab & Lane).
انفسنا و انفسکم (our people and your people). The words are the plural of نفس and mean: (1) our souls and your souls; (2) ourselves and yourselves; (3) our people and your people; (4) our co-religionists and your co-religionists (Lane). See also 2:55 and 3:29. Here, as the context shows, the words give the last-mentioned meaning.
Commentary:
The present discussion on Christian doctrines with which this Surah began has been brought to a close in this verse. The reference, as mentioned above, is to the Christian deputation from Najran which consisted of sixty persons and was headed by their chief, ‘Abdul-Masih, known as Al-‘Aqib. They met the Holy Prophet in his Mosque and the discussion on the doctrine of the divinity of Jesus continued at some length. When the question had been fully discussed and the members of the deputation were found to be still insisting on their false doctrine, the Holy Prophet, in obedience to the Divine command contained in the present verse, invited them as a last resort to join him in a sort of prayer contest technically known as مباھلة i.e. invoking the curse of God on the holders of false beliefs. As, however, the Christians did not appear to be sure of their ground, they declined to accept the challenge, thus indirectly admitting the falsity of their doctrine (Zurqani, Khamis & Bayan under 3:3). On this occasion, the Holy Prophet brought out ‘Ali, Fatimah, Hasan and Husain (Khamis & Zurqani) as well as Abu Bakr, ‘Umar, ‘Uthman and others (‘Asakir) in the field and is reported to have said: "If the Christians had accepted the challenge of مباھلة and agreed to pray to God to send His punishment on the lying party, God would have surely destroyed the liars before a year had passed" (Bukhari, Muslim & Tirmidhi).
It may be noted that the prayer contest known as مباھلة is in the nature of seeking God’s arbitration in fundamental religious differences. When other methods of settlement fail, the parties approach Almighty God to decide between them according to His eternal scheme of helping the righteous and destroying the wicked. The act of cursing is thus not in the form of abusing but an earnest supplication to God to uphold the truth and destroy falsehood—to amputate the diseased limb in order to save the healthy one. Thus مباھلةis a very serious affair and should be resorted to in very rare cases, subject to the following conditions, which are deducible from the present verse as well as from the relevant sayings of the Holy Prophet; (1) the point in dispute should be a matter of supreme and fundamental religious importance and should be based on clear scriptural authority; (2) the matter should first be fully argued and discussed between the parties; (3) the مباھلة should take place only if and when after the aforesaid discussion each party still continues to adhere to its views, definitely holding the other party to be in the wrong; (4) for the actual contest the parties should assemble in a suitable place together with the members of their families and a suitable number of others holding similar views, and there solemnly invoke the curse of God on the party sticking to falsehood.
As to the form or time of punishment which, as a result of مباھلة must overtake the offending party, the verse sheds no light. The matter rests entirely with God. From the above-quoted tradition, however, it may be deduced that if any period at all is to be fixed, it should be not less than a year. But the form of punishment must still rest on Divine will. The Judge in heaven reserves the right of deciding each individual case as He thinks fit. The result is left to speak for itself.
It may be noted here incidentally that during the discussions with the Christian deputation from Najran, the Holy Prophet allowed them to pray in his Mosque in their own way, which they did facing the east—an act of religious toleration unparalleled in the history of all religion (Zurqani).
b
62:7, 8.
253
本章所涉及的关于基督教教义的讨论在本节经文中结束了。上面所提到的是来自 نَجْرَان (Najran) 的基督教代表团由六十人组成, 由通称阿尔•阿基布 (اَلْعَاقِبْ, Al-‘Aqib) 的团长阿布达尔•迈喜合 (عَبْدُالْمَسِيْح, ‘Abdul-Masih) 率领。他们和穆圣在他的清真寺会面, 并且相当详尽地讨论了所谓伊撒神性的教义。当问题经过充分讨论, 并发现代表们仍坚持他们错误的教义以后, 穆圣遵从这节经文所包含的安拉的指令, 作为最后一个办法, 邀请他们和他一起参加 ‘祈祷辨真’。这是一个伊斯兰教用语即 مُبَاهَلَة (Mubahala), 即祈求安拉诅咒持错误信念的人, 然而, 由于基督教徒们似乎对他们的宗教主张并没有信心, 他们拒绝接受这场挑战, 这样就间接地承认他们的教义是虚假的 (زُرْقَانِی, Zurqani)。可以顺便一提, 穆圣与来自纳季兰 (Najran) 的基督教徒代表团讨论期间, 允许他们在他的清真寺里按照他们自己的方式面东祈祷--------这是一种宗教的宽容行为, 在所有的宗教史上是史无前例的 (Zurqani)。
a
62:7, 8.
350
Important Words:
نبتھل (let us pray fervently) is derived from بھل. They say بھله i.e. he left him to his own will; or he left him to himself; he cursed him. ابتھل means, he prayed or supplicated humbly and earnestly and fervently, with energy and effort. باھلهmeans, he cursed him, being also cursed by the latter. مباھلة means, the act of invoking God’s curse on each other, i.e. on whichever party is the wrongdoer (Aqrab & Lane).
انفسنا و انفسکم (our people and your people). The words are the plural of نفس and mean: (1) our souls and your souls; (2) ourselves and yourselves; (3) our people and your people; (4) our co-religionists and your co-religionists (Lane). See also 2:55 and 3:29. Here, as the context shows, the words give the last-mentioned meaning.
Commentary:
The present discussion on Christian doctrines with which this Surah began has been brought to a close in this verse. The reference, as mentioned above, is to the Christian deputation from Najran which consisted of sixty persons and was headed by their chief, ‘Abdul-Masih, known as Al-‘Aqib. They met the Holy Prophet in his Mosque and the discussion on the doctrine of the divinity of Jesus continued at some length. When the question had been fully discussed and the members of the deputation were found to be still insisting on their false doctrine, the Holy Prophet, in obedience to the Divine command contained in the present verse, invited them as a last resort to join him in a sort of prayer contest technically known as مباھلة i.e. invoking the curse of God on the holders of false beliefs. As, however, the Christians did not appear to be sure of their ground, they declined to accept the challenge, thus indirectly admitting the falsity of their doctrine (Zurqani, Khamis & Bayan under 3:3). On this occasion, the Holy Prophet brought out ‘Ali, Fatimah, Hasan and Husain (Khamis & Zurqani) as well as Abu Bakr, ‘Umar, ‘Uthman and others (‘Asakir) in the field and is reported to have said: "If the Christians had accepted the challenge of مباھلة and agreed to pray to God to send His punishment on the lying party, God would have surely destroyed the liars before a year had passed" (Bukhari, Muslim & Tirmidhi).
It may be noted that the prayer contest known as مباھلة is in the nature of seeking God’s arbitration in fundamental religious differences. When other methods of settlement fail, the parties approach Almighty God to decide between them according to His eternal scheme of helping the righteous and destroying the wicked. The act of cursing is thus not in the form of abusing but an earnest supplication to God to uphold the truth and destroy falsehood—to amputate the diseased limb in order to save the healthy one. Thus مباھلةis a very serious affair and should be resorted to in very rare cases, subject to the following conditions, which are deducible from the present verse as well as from the relevant sayings of the Holy Prophet; (1) the point in dispute should be a matter of supreme and fundamental religious importance and should be based on clear scriptural authority; (2) the matter should first be fully argued and discussed between the parties; (3) the مباھلة should take place only if and when after the aforesaid discussion each party still continues to adhere to its views, definitely holding the other party to be in the wrong; (4) for the actual contest the parties should assemble in a suitable place together with the members of their families and a suitable number of others holding similar views, and there solemnly invoke the curse of God on the party sticking to falsehood.
As to the form or time of punishment which, as a result of مباھلة must overtake the offending party, the verse sheds no light. The matter rests entirely with God. From the above-quoted tradition, however, it may be deduced that if any period at all is to be fixed, it should be not less than a year. But the form of punishment must still rest on Divine will. The Judge in heaven reserves the right of deciding each individual case as He thinks fit. The result is left to speak for itself.
It may be noted here incidentally that during the discussions with the Christian deputation from Najran, the Holy Prophet allowed them to pray in his Mosque in their own way, which they did facing the east—an act of religious toleration unparalleled in the history of all religion (Zurqani).
a
62:7, 8.
426
The discussion on Christian doctrines with which this Surah deals has been brought to a close in this verse. The reference, as mentioned above, is to the Christian deputation from Najran which consisted of sixty persons and was headed by their chief, ‘Abdul-Masih, known as Al-‘Aqib. They met the Holy Prophet in his Mosque and the discussion on the doctrine of the so- called divinity of Jesus continued at some length. When the question had been fully discussed and the members of the deputation were found to be still insisting on their false doctrine, the Holy Prophet, in obedience to Divine command contained in the present verse, invited them, as a last resort, to join him in a sort of prayer-contest technically known as Mubahalah, i.e. invoking the curse of God on the holders of false beliefs. As, however, the Christians did not appear to be sure of their ground, they declined to accept the challenge, thus indirectly admitting the falsity of their doctrine (Zurqani). Incidentally, it may
حَتَّىٰٓ إِذَا بَلَغَ مَطْلِعَ ٱلشَّمْسِ وَجَدَهَا تَطْلُعُ عَلَىٰ قَوْمٍ لَّمْ نَجْعَل لَّهُم مِّن دُونِهَا سِتْرًا
这节经文叙述塞鲁士的东征--------到阿富汗和俾路支, 那里是无树、荒芜之地, 太阳酷热地晒射在这些土地上。这也适用于住在东至赛斯顿 (سِيستان, Seistan) 和赫拉特 (هرات, Herat)、北至杜士大勃 (دُزْداب, Duzdab) 直到麦什德 (Mashhad) 延绵几百英里的那些平原上生活的民众。
This verse refers to Cyrus’s expedition to the East—to Afghanistan and Baluchistan which were treeless barren tracts on which the sun beat down fiercely. It may also apply to the people who lived in the plains which extended for hundreds of miles to the east of Seistan and Herat and to the north of Duzdab up to Mashhad.
Commentary:
This verse refers to Cyrus’ expedition to the East—to Afghanistan and even Baluchistan. The words, on a people for whom We had made no shelter against it, signify that at that time the Afghans were an uncivilized people. They did not live in houses made of brick and stone but in huts and tents. The words may also apply to Baluchistan. But very sketchy references about Cyrus’ expeditions to Afghanistan and Baluchistan are found in books of history. Contemporary historians, most of them being Greek, have given detailed accounts of the conquests of Cyrus in the West but have very little to say about his conquests in the East. They do not go beyond remarking that in the East Cyrus attacked regions in the neighbourhood of Afghanistan. But as Sistan then formed a part of the Persian Empire we are inclined to the view that the verse can apply to Baluchistan also because the words, for whom We had made no shelter against it, give an apt description of this barren and arid country, full of deserts and rocks. The verse may also apply to the people who lived in the plains which have extended for hundreds of miles to the east of Sistan and Herat and to the north of Duzdab up to Meshed.
778
这节经文叙述塞鲁士的东征--------到阿富汗和俾路支, 那里是无树、荒芜之地, 太阳酷热地晒射在这些土地上。这也适用于住在东至赛斯顿 (سِيستان, Seistan) 和赫拉特 (هرات, Herat)、北至杜士大勃 (دُزْداب, Duzdab) 直到麦什德 (Mashhad) 延绵几百英里的那些平原上生活的民众。
4
اس سے مراد بلوچستان اور افغانستان کا علاقہ ہے جو خورس نے فتح کیا تھا اور بحیرہ اسود سے مشرق کی طرف ہے۔
5
یعنی چٹیل میدانوں کے لوگ تھے۔
2127
Commentary:
This verse refers to Cyrus’ expedition to the East—to Afghanistan and even Baluchistan. The words, on a people for whom We had made no shelter against it, signify that at that time the Afghans were an uncivilized people. They did not live in houses made of brick and stone but in huts and tents. The words may also apply to Baluchistan. But very sketchy references about Cyrus’ expeditions to Afghanistan and Baluchistan are found in books of history. Contemporary historians, most of them being Greek, have given detailed accounts of the conquests of Cyrus in the West but have very little to say about his conquests in the East. They do not go beyond remarking that in the East Cyrus attacked regions in the neighbourhood of Afghanistan. But as Sistan then formed a part of the Persian Empire we are inclined to the view that the verse can apply to Baluchistan also because the words, for whom We had made no shelter against it, give an apt description of this barren and arid country, full of deserts and rocks. The verse may also apply to the people who lived in the plains which have extended for hundreds of miles to the east of Sistan and Herat and to the north of Duzdab up to Meshed.
1724
This verse refers to Cyrus’s expedition to the East—to Afghanistan and Baluchistan which were treeless barren tracts on which the sun beat down fiercely. It may also apply to the people who lived in the plains which extended for hundreds of miles to the east of Seistan and Herat and to the north of Duzdab up to Mashhad.
قَالُوا۟ يَٰذَا ٱلْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِى ٱلْأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَىٰٓ أَن تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا
يَاجُوْج (Ya’juj, 雅朱者) 和 مَاجُوْج (马朱者, Ma’juj) 这两个单词都源出字根 اَجَّ (Ajja), 意思是:他走得很快;他或它变成火焰 (Lane), 以及指最远的东方的塞西亚人。或者, 像有些人说的那样, 住在亚洲和欧洲北部的所有民族 (《大英百科全書》和《犹太百科全書》“Gog” “Magog” 项下, 以及 «历史学家的世界历史» 卷2, 582页, 《以西结书》38:2-6和39:6)。
这些词也可用于西方的基督教国家因为他们一直利用燃烧着的火和沸腾着的水, 而且因为他们的物质进步和许多伟大的发现和发明都是由于正确并非常广泛地使用这些东西的结果。或者, 这些单词可以意示这些民族好动的性格, 因为他们总是不停地注意并且急不待缓地作出新的征服。
圣经中对雅朱者和马朱者的描写, 毫无疑问指的是西方的某些基督教强国:第一, 因为说他们是非常多的、强有力的以及强大的:—‘你必将升起, 像暴风雨般地到来, 你必将像一片遮蔽大地的云层, 你和你的所有伙伴以及和你在一起的许多人’ («以西结书» 38:9)。‘雅朱者和马朱者……他们的数目像大海的沙一样’ («启示录» 20:8)。‘对每一只长满羽毛的禽鸟, 对每一只田野中的走兽是这样说的, 你们可以吃那些强有力者的肉, 并且喝这个世界上的王子王孙的血’ («以西结书» 39:18, 19)。第三, 他们将遍布全世界:—‘他们走向世界各地’ («启示录» 20:9)。第四, 他们从北面的家里将移居到其他国家并定居世界各地, 而在战时将从他们遥远的殖民地聚集到一起:他要去迷惑地上四方的国家, 就是歌革和马各。撒旦要把他们集合起来, 出去打仗; («启示录» 20:8)。«以西结书» 提到马朱者时称他为 ‘Rosh, Meshech 和 Tubal 王子, 很明显, Rosh 代表俄罗斯, Meshech 代表莫斯科, 以及 Tubal 代表托波斯克。雅朱者 (Gog歌格) 也可指马朱者 (Magog玛各) 的国土而言(«以西结书» 38:2), 马朱者 (玛各Magog), 按照圣经注释者的看法, 代表古时称为塞西亚的地区 (包括俄罗斯和达靼地方), 那时过去出生许多野蛮人部落。由于俄罗斯包括在马朱者的土地以内; Rosh, Meshech 和 Tubal 就可以理解为代表俄罗斯、莫斯科和托波尔斯克。马朱者也可以说成是一个民族的名字, («以西结书» 39:6和 «启示录» 20:8)。在前者, 马朱者被说成和 ‘无忧无虑地居住在岛上的那些人一起’。按照这些节注释, 雅朱者和马朱者代表欧洲的一些强国, 包括俄罗斯在内。«古兰经» 中(18:95), 谈到他们袭击并侵入伊朗北部的边界领土, 这意指他们是一些通常叫做塞西亚人的部落。这是大家都知道的历史事实; 在古时候塞西亚人不断地从亚洲大批移入欧洲, 他们的道路是在高加索北面 (《大英百科全書》第14版，卷12，263页)。
当一个部落定居欧洲时, 新的部落又从东方前来, 把他们的前辈越推越向西前进。这样, 在 «圣经» 预言中这些欧洲民族就合理地叫做雅朱者和马朱者。奇怪的是, 今天在伦敦市政厅内还保存着名叫歌革和玛各两个英雄的纪念像。在 «以西结书» 和 «启示录» 中又可见到雅朱者和马朱者在后期还会出现, 即正好在迈喜合第二次来临以前的那一时间: ‘许多年以后, 在后世你一定会被惩罚, 你将来到那从刀剑下带回的国土’ («以西结书» 38:8也见启示录20:7-10)。这些经文表明, 这一预言指的是在遥远的将来会出现的一个民族。雅朱者和马朱者出现的时代特征是战争、地震、瘟疫和可怕的大灾难。也见 «大版本的注释本» 1718-1720页。
塞西亚 (Scythians) 人, 即雅朱者和马朱者, 占据着黑海北面和东北面的许多领土。他们从这些地区经过窦本要隘侵犯、征服和统治波斯人。塞鲁士打败了他们, 从他们的控制下解救了波斯人 («历史学家的世界历史»)。按照希罗多德 (Herodotus) 的说法, 就在塞西亚人通过那要隘来侵犯波斯的地方建筑着那著名的窦本城墙。
窦本 (دَرْبَند, Derbent) 即 Darband, 是高加索地区波斯的一个城镇, 在里海西海岸上的德格黑斯顿省境内……。在南方是朝海的那一端的高加索城墙, 有50英里长, 又名亚历山大城墙, 堵住了 “铁大门” 即 “里海大门” 的狭隘通道。这一城墙全高29英尺, 厚约十英尺, 门是铁做成的, 还有无数瞭望塔, 形成波斯边境一个可靠的屏障 (《大英百科全書》 “Derbent” 项下)。
与被证实了的历史资料相反, 很多人相信这一城墙是亚历山大大帝建造的。但是亚历山大的军事远征像旋风那样一卷而过, 其时他不可能注意到像建造这样一座巨大城墙的任何伟大工程; 他很年轻就死去, 也没有时间来完成这样雄伟的事业。这种普通的看法看来由以下情况产生: «古兰经» 的穆斯林注释者误将祖尔夸尔纳英作亚历山大。以下的情况证实城是塞鲁士建造的;
(a) 为了击夸塞西亚人的武力, 大流士 (Darius) 在塞鲁的儿子死后接王位, 他经由希腊横越欧洲攻击他们。他必须走如此遥远、艰难和迂迥的路程夸越欧洲东南部来攻击这些人, 而他们却生活在北方离开他很近的地方, 这是不可思议的事情。必然的结论是, 只有塞鲁士能够在他之前造的那座巨大的城墙的存在, 使他不可能带着庞大的军队夸越去另一侧; 而且如果没有城墙堵住塞西亚人, 他会把自己的国家暴露给他们从北面来的进攻。
(b) 在塞鲁士以前, 塞西亚人一直不断袭击波斯, 但在他征服了他们以后, 这些袭击就停止了, 这一情况引出一个非常可能的结论, 他一定已经筑起了一条屏障有效地阻止了这些攻击, 而这一屏障必然是那著名的窦本城墙, 即那一被错误地称为亚历山大的城墙。
The words, Ya’juj and Ma’juj (Gog and Magog), are both derived from the root-word Ajja which means, he was quick in his pace; he or it became the flaming fire (Lane), and refer to the Scythians of the farthest East. Or, as some say, all nations inhabiting the north of Asia and Europe (Enc. Brit. & Jewish Enc. under "Gog" and "Magog," and Historians’ History of the World, vol. 2, p. 582 & Ezekiel, 38: 2-6 & 39: 6). The words may also apply to Christian nations of the West as they have made much use of burning fire and boiling water and because all their material progress and great discoveries and inventions are due to the right and very extensive use of these things. Or, the words may imply the restless behaviour of these nations as they are always on the lookout restlessly and impatiently to make new conquests.
The description of Gog and Magog as given in the Bible leaves no doubt that it applies to some Christian Powers of the West: First, because they are repr
The Scythians or Gog and Magog occupied territories to the north and northeast of the Black Sea and they came from these regions through the pass of Darband and invaded and conquered and ruled over the Persians. Cyrus defeated them and delivered the Persians from their clutches (Historians’ History of the World). Exactly, at the place which, according to Herodotus, was the pass through which the Scythians made raids upon Persia stood a wall, the famous Wall of Derbent.
Derbent or Darband, a town of Persia, Caucasia, in the province of Daghestan, on the western shore of the Caspian... And to the south lies the seaward extremity of the Caucasian wall, 50 miles long otherwise known as Alexander’s Wall, blocking the narrow pass of the Iron Gate or the Caspian Gate. This, when entire, had a height of 29 feet and a thickness of about 10 feet, and with its iron gates and numerous watch- towers formed a veritable defence of the Persian Frontier (Enc. Brit. under "Derbent").
Against established hist
Commentary:
The people who lived on the route of the depredatory incursions of Gog and Magog into Persia asked Cyrus to build a wall across the pass through which they made their raids.
782
يَاجُوْج (Ya’juj, 雅朱者) 和 مَاجُوْج (马朱者, Ma’juj) 这两个单词都源出字根 اَجَّ (Ajja), 意思是:他走得很快;他或它变成火焰 (Lane), 以及指最远的东方的塞西亚人。或者, 像有些人说的那样, 住在亚洲和欧洲北部的所有民族 (《大英百科全書》和《犹太百科全書》“Gog” “Magog” 项下, 以及 «历史学家的世界历史» 卷2, 582页, 《以西结书》38:2-6和39:6)。
这些词也可用于西方的基督教国家因为他们一直利用燃烧着的火和沸腾着的水, 而且因为他们的物质进步和许多伟大的发现和发明都是由于正确并非常广泛地使用这些东西的结果。或者, 这些单词可以意示这些民族好动的性格, 因为他们总是不停地注意并且急不待缓地作出新的征服。
782A
圣经中对雅朱者和马朱者的描写, 毫无疑问指的是西方的某些基督教强国:第一, 因为说他们是非常多的、强有力的以及强大的:—‘你必将升起, 像暴风雨般地到来, 你必将像一片遮蔽大地的云层, 你和你的所有伙伴以及和你在一起的许多人’ («以西结书» 38:9)。‘雅朱者和马朱者……他们的数目像大海的沙一样’ («启示录» 20:8)。‘对每一只长满羽毛的禽鸟, 对每一只田野中的走兽是这样说的, 你们可以吃那些强有力者的肉, 并且喝这个世界上的王子王孙的血’ («以西结书» 39:18, 19)。第三, 他们将遍布全世界:—‘他们走向世界各地’ («启示录» 20:9)。第四, 他们从北面的家里将移居到其他国家并定居世界各地, 而在战时将从他们遥远的殖民地聚集到一起:他要去迷惑地上四方的国家, 就是歌革和马各。撒旦要把他们集合起来, 出去打仗; («启示录» 20:8)。«以西结书» 提到马朱者时称他为 ‘Rosh, Meshech 和 Tubal 王子, 很明显, Rosh 代表俄罗斯, Meshech 代表莫斯科, 以及 Tubal 代表托波斯克。雅朱者 (Gog歌格) 也可指马朱者 (Magog玛各) 的国土而言(«以西结书» 38:2), 马朱者 (玛各Magog), 按照圣经注释者的看法, 代表古时称为塞西亚的地区 (包括俄罗斯和达靼地方), 那时过去出生许多野蛮人部落。由于俄罗斯包括在马朱者的土地以内; Rosh, Meshech 和 Tubal 就可以理解为代表俄罗斯、莫斯科和托波尔斯克。马朱者也可以说成是一个民族的名字, («以西结书» 39:6和 «启示录» 20:8)。在前者, 马朱者被说成和 ‘无忧无虑地居住在岛上的那些人一起’。按照这些节注释, 雅朱者和马朱者代表欧洲的一些强国, 包括俄罗斯在内。«古兰经» 中(18:95), 谈到他们袭击并侵入伊朗北部的边界领土, 这意指他们是一些通常叫做塞西亚人的部落。这是大家都知道的历史事实; 在古时候塞西亚人不断地从亚洲大批移入欧洲, 他们的道路是在高加索北面 (《大英百科全書》第14版，卷12，263页)。
当一个部落定居欧洲时, 新的部落又从东方前来, 把他们的前辈越推越向西前进。这样, 在 «圣经» 预言中这些欧洲民族就合理地叫做雅朱者和马朱者。奇怪的是, 今天在伦敦市政厅内还保存着名叫歌革和玛各两个英雄的纪念像。在 «以西结书» 和 «启示录» 中又可见到雅朱者和马朱者在后期还会出现, 即正好在迈喜合第二次来临以前的那一时间: ‘许多年以后, 在后世你一定会被惩罚, 你将来到那从刀剑下带回的国土’ («以西结书» 38:8也见启示录20:7-10)。这些经文表明, 这一预言指的是在遥远的将来会出现的一个民族。雅朱者和马朱者出现的时代特征是战争、地震、瘟疫和可怕的大灾难。也见 «大版本的注释本» 1718-1720页。
783
塞西亚 (Scythians) 人, 即雅朱者和马朱者, 占据着黑海北面和东北面的许多领土。他们从这些地区经过窦本要隘侵犯、征服和统治波斯人。塞鲁士打败了他们, 从他们的控制下解救了波斯人 («历史学家的世界历史»)。按照希罗多德 (Herodotus) 的说法, 就在塞西亚人通过那要隘来侵犯波斯的地方建筑着那著名的窦本城墙。
窦本 (دَرْبَند, Derbent) 即 Darband, 是高加索地区波斯的一个城镇, 在里海西海岸上的德格黑斯顿省境内……。在南方是朝海的那一端的高加索城墙, 有50英里长, 又名亚历山大城墙, 堵住了 “铁大门” 即 “里海大门” 的狭隘通道。这一城墙全高29英尺, 厚约十英尺, 门是铁做成的, 还有无数瞭望塔, 形成波斯边境一个可靠的屏障 (《大英百科全書》 “Derbent” 项下)。
与被证实了的历史资料相反, 很多人相信这一城墙是亚历山大大帝建造的。但是亚历山大的军事远征像旋风那样一卷而过, 其时他不可能注意到像建造这样一座巨大城墙的任何伟大工程; 他很年轻就死去, 也没有时间来完成这样雄伟的事业。这种普通的看法看来由以下情况产生: «古兰经» 的穆斯林注释者误将祖尔夸尔纳英作亚历山大。以下的情况证实城是塞鲁士建造的;
(a) 为了击夸塞西亚人的武力, 大流士 (Darius) 在塞鲁的儿子死后接王位, 他经由希腊横越欧洲攻击他们。他必须走如此遥远、艰难和迂迥的路程夸越欧洲东南部来攻击这些人, 而他们却生活在北方离开他很近的地方, 这是不可思议的事情。必然的结论是, 只有塞鲁士能够在他之前造的那座巨大的城墙的存在, 使他不可能带着庞大的军队夸越去另一侧; 而且如果没有城墙堵住塞西亚人, 他会把自己的国家暴露给他们从北面来的进攻。
(b) 在塞鲁士以前, 塞西亚人一直不断袭击波斯, 但在他征服了他们以后, 这些袭击就停止了, 这一情况引出一个非常可能的结论, 他一定已经筑起了一条屏障有效地阻止了这些攻击, 而这一屏障必然是那著名的窦本城墙, 即那一被错误地称为亚历山大的城墙。
2131
Commentary:
The people who lived on the route of the depredatory incursions of Gog and Magog into Persia asked Cyrus to build a wall across the pass through which they made their raids.
1728
The words, Ya’juj and Ma’juj (Gog and Magog), are both derived from the root-word Ajja which means, he was quick in his pace; he or it became the flaming fire (Lane), and refer to the Scythians of the farthest East. Or, as some say, all nations inhabiting the north of Asia and Europe (Enc. Brit. & Jewish Enc. under "Gog" and "Magog," and Historians’ History of the World, vol. 2, p. 582 & Ezekiel, 38: 2-6 & 39: 6). The words may also apply to Christian nations of the West as they have made much use of burning fire and boiling water and because all their material progress and great discoveries and inventions are due to the right and very extensive use of these things. Or, the words may imply the restless behaviour of these nations as they are always on the lookout restlessly and impatiently to make new conquests.
The description of Gog and Magog as given in the Bible leaves no doubt that it applies to some Christian Powers of the West: First, because they are repr
1729
The Scythians or Gog and Magog occupied territories to the north and northeast of the Black Sea and they came from these regions through the pass of Darband and invaded and conquered and ruled over the Persians. Cyrus defeated them and delivered the Persians from their clutches (Historians’ History of the World). Exactly, at the place which, according to Herodotus, was the pass through which the Scythians made raids upon Persia stood a wall, the famous Wall of Derbent.
Derbent or Darband, a town of Persia, Caucasia, in the province of Daghestan, on the western shore of the Caspian... And to the south lies the seaward extremity of the Caucasian wall, 50 miles long otherwise known as Alexander’s Wall, blocking the narrow pass of the Iron Gate or the Caspian Gate. This, when entire, had a height of 29 feet and a thickness of about 10 feet, and with its iron gates and numerous watch- towers formed a veritable defence of the Persian Frontier (Enc. Brit. under "Derbent").
Against established hist
يَٰزَكَرِيَّآ إِنَّا نُبَشِّرُكَ بِغُلَٰمٍ ٱسْمُهُۥ يَحْيَىٰ لَمْ نَجْعَل لَّهُۥ مِن قَبْلُ سَمِيًّا
3:40; 21:91.
19:66.
سَمِیّ (Samiyy) 的意思是, 在卓越地位、荣誉或优秀方面争取优势的竞争者;一种相似或相同的东西; 与其他一个人同姓名的人 (Lane)。这节经文并不是说, 在亚合亚 (Yahya, 施洗者, 约翰) 之前没有和他同姓名的人。«圣经» 中在他以前就有好几个人的名字叫约翰 («列王纪下» 25:23; «历代志下» 3:15; «伊斯拉记» 8:12)。它也不是说, 约翰在一切方面都是无可匹敌的。他自己也承认, “在我以后会有一个比我更强有力的人来到。他的鞋带我是配不上蹲下去解开的” («马可» 1:7)。这节经文只意示施洗者, 约翰在以下这一方面是无可匹敌的, 即他是作为另一先知伊撒的预告人而来到的第一个先知。而且他在以下这一方面也是无可伦比的, 即他是代表另一位先知以利亚 (Elijah) 的精神和力量而来到的第一位先知。
3:40; 21:91.
19:66.
Samiyy means, competitor or contender for superiority in eminence or glory or excellence; a like or an equal; a namesake of another (Lane). The verse does not mean that there had lived before Yahya (John) no man who was his namesake. From the Bible itself it appears that there had been several persons before him who were called John (II Kings, 25: 23; I Chronicles, 3: 15; Ezra, 8: 12). Nor does it mean that John was peerless and unequalled in every respect. He himself confesses that 'there cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose' (Mark, 1: 7). The verse only signifies that Yahya or John was peerless in this respect that he was the first Prophet to come as a precursor to another Prophet—Jesus. And he was peerless in this respect also that he was the first Prophet who came with the power and spirit of another Prophet—Elijah.
3:40; 21:91.
19:66.
Important Words:
سمیا (of that name) is derived from سمی. They say سما و سمی الرجل زیداً i.e. he named the man Zaid. سما means, it became high. سموت الیه ببصری means, I raised my eye towards him. سمی means, competitor or contender for superiority, in eminence or glory or excellence; a like or an equal; a namesake of another. ھو سمیک means, he is thy namesake or he is thy equal or like (Aqrab & Lane).
Commentary:
The two words غلام and یحیٰی used in this verse are very significant. The word غلام signifies three periods of one’s life i.e. childhood, youth and middle age. Applied to Yahya or John it embodied a prophecy that he shall not die in childhood but shall grow up to be a young man before the eyes of his father and shall live up to middle age and so it actually came to pass. Yahya lived up to middle age and then was killed by the order of Herod to satisfy the wish of a dancing girl. The word یحییٰ literally meaning, "he lives" or "he shall live," also implied a great prophecy, viz. that he will die the death of a martyr and thus will become immortalized. Of the martyrs the Quran says: Say not of those who are killed in the cause of Allah that they are dead; nay they are living; only you perceive not (2:155). Again it says: Think not of those who have been slain in the cause of Allah as dead. Nay, they are living in the presence of their Lord and are granted gifts from Him(3:170). Thus those who are killed in the way of God get everlasting life and so did Yahya or John. His ministry terminated in his imprisonment in the fortress of Machaerus, where he was executed by the order of Herod Antipas (Matt. 14:10 & 11). See also 3:40.
The words, We have not made anyone before him of that name, do not mean that there had lived before him no man whose name was John. From the Bible it appears that there had been several persons before him who were called John. (II Kings 25:23; I Chronicles 3:15; Ezra 8:12). Nor does the verse mean that John was peerless and was unequalled in every respect. He himself confesses that "there cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose" (Mark 1:7). The verse only signifies that in some respects Yahya had no equal, i.e. he enjoyed a partial superiority in some respects over other Israelite Prophets. Abraham, Moses and Jesus were Prophets of much higher spiritual status than John, the Baptist, who had come only to prepare the way for Jesus (Mark 1:3). Yahya was peerless only in this respect that he was the first Prophet to come as a precursor and harbinger to another Prophet—Jesus. And he was peerless in this respect also that he was the first Prophet who came with the power and spirit of another Prophet—Elias.
e
3:40; 21:91.
f
19:66.
796
سَمِیّ (Samiyy) 的意思是, 在卓越地位、荣誉或优秀方面争取优势的竞争者;一种相似或相同的东西; 与其他一个人同姓名的人 (Lane)。这节经文并不是说, 在亚合亚 (Yahya, 施洗者, 约翰) 之前没有和他同姓名的人。«圣经» 中在他以前就有好几个人的名字叫约翰 («列王纪下» 25:23; «历代志下» 3:15; «伊斯拉记» 8:12)。它也不是说, 约翰在一切方面都是无可匹敌的。他自己也承认, “在我以后会有一个比我更强有力的人来到。他的鞋带我是配不上蹲下去解开的” («马可» 1:7)。这节经文只意示施洗者, 约翰在以下这一方面是无可匹敌的, 即他是作为另一先知伊撒的预告人而来到的第一个先知。而且他在以下这一方面也是无可伦比的, 即他是代表另一位先知以利亚 (Elijah) 的精神和力量而来到的第一位先知。
a
3:40; 21:91.
b
19:66.
2152
Important Words:
سمیا (of that name) is derived from سمی. They say سما و سمی الرجل زیداً i.e. he named the man Zaid. سما means, it became high. سموت الیه ببصری means, I raised my eye towards him. سمی means, competitor or contender for superiority, in eminence or glory or excellence; a like or an equal; a namesake of another. ھو سمیک means, he is thy namesake or he is thy equal or like (Aqrab & Lane).
Commentary:
The two words غلام and یحیٰی used in this verse are very significant. The word غلام signifies three periods of one’s life i.e. childhood, youth and middle age. Applied to Yahya or John it embodied a prophecy that he shall not die in childhood but shall grow up to be a young man before the eyes of his father and shall live up to middle age and so it actually came to pass. Yahya lived up to middle age and then was killed by the order of Herod to satisfy the wish of a dancing girl. The word یحییٰ literally meaning, "he lives" or "he shall live," also implied a great prophecy, viz. that he will die the death of a martyr and thus will become immortalized. Of the martyrs the Quran says: Say not of those who are killed in the cause of Allah that they are dead; nay they are living; only you perceive not (2:155). Again it says: Think not of those who have been slain in the cause of Allah as dead. Nay, they are living in the presence of their Lord and are granted gifts from Him(3:170). Thus those who are killed in the way of God get everlasting life and so did Yahya or John. His ministry terminated in his imprisonment in the fortress of Machaerus, where he was executed by the order of Herod Antipas (Matt. 14:10 & 11). See also 3:40.
The words, We have not made anyone before him of that name, do not mean that there had lived before him no man whose name was John. From the Bible it appears that there had been several persons before him who were called John. (II Kings 25:23; I Chronicles 3:15; Ezra 8:12). Nor does the verse mean that John was peerless and was unequalled in every respect. He himself confesses that "there cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose" (Mark 1:7). The verse only signifies that in some respects Yahya had no equal, i.e. he enjoyed a partial superiority in some respects over other Israelite Prophets. Abraham, Moses and Jesus were Prophets of much higher spiritual status than John, the Baptist, who had come only to prepare the way for Jesus (Mark 1:3). Yahya was peerless only in this respect that he was the first Prophet to come as a precursor and harbinger to another Prophet—Jesus. And he was peerless in this respect also that he was the first Prophet who came with the power and spirit of another Prophet—Elias.
a
3:40; 21:91.
b
19:66.
1742
Samiyy means, competitor or contender for superiority in eminence or glory or excellence; a like or an equal; a namesake of another (Lane). The verse does not mean that there had lived before Yahya (John) no man who was his namesake. From the Bible itself it appears that there had been several persons before him who were called John (II Kings, 25: 23; I Chronicles, 3: 15; Ezra, 8: 12). Nor does it mean that John was peerless and unequalled in every respect. He himself confesses that 'there cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose' (Mark, 1: 7). The verse only signifies that Yahya or John was peerless in this respect that he was the first Prophet to come as a precursor to another Prophet—Jesus. And he was peerless in this respect also that he was the first Prophet who came with the power and spirit of another Prophet—Elijah.
قَالَ كَذَٰلِكِ قَالَ رَبُّكِ هُوَ عَلَىَّ هَيِّنٌ ۖ وَلِنَجْعَلَهُۥٓ ءَايَةً لِّلنَّاسِ وَرَحْمَةً مِّنَّا ۚ وَكَانَ أَمْرًا مَّقْضِيًّا
3:41, 48; 19:22; 51:31.
یورپ کے متعدد ڈاکٹروں نے اب اس بات کا اعلان کیا ہے کہ کنواری کے بطن سے لڑکا پیدا ہونا ممکن ہی نہیں بلکہ اس کی کئی مثالیں یقینی طور پر طب سے ثابت ہو چکی ہیں۔ (تفصیل کے لئے دیکھئے تفسیر کبیر جلد پنجم صفحہ ۱۷۱ تا ۱۷۵ تفسیر سورۂ مریم)
3:41, 48; 19:22; 51:31.
The expression, that We may make him a Sign unto men, implies the fatherless birth of Jesus which was indeed a great Sign for the Israelites. It pointed to the impending transition of Prophethood from the House of Israel to that of Ishmael and constituted a warning to the Israelites that they had become spiritually so corrupt and morally so degenerate that no male among them was fit enough to become the father of a Prophet of God. It is in this sense that Jesus has also been spoken of as 'a Sign of the Hour' in the Qur’an (43:62), i.e. a Sign of the time when Prophethood was to have passed from the Israelites to the Ishmaelites.
The expression, and it is a thing decreed, means that God had decreed that a fatherless son would be born to Mary and that this Divine decree was irrevocable. The Qur’an has used two words Qadar and Qada’ to express the sense of Divine decree. The former word means designing or determining, while the latter means decreeing. When a scheme or plan is only designed to be put into execution, it is called Qadar, and when it is decreed by God that it should be carried into effect, it is named Qada’. The fatherless birth of Jesus was a Qada’ (decree) of God.
3:41, 48; 19:22; 51:31.
Important Words:
مقضیا (decreed) is derived from قضی. They say قضی امراً i.e. he decreed or ordained or commanded the thing (Lane). See also 15:67.
Commentary:
The words, It is easy for Me, signify that a most unusual and apparently impossible thing such as to cause a child to be born without the instrumentality of a father is quite easy for God to bring about. The expression, that We may make him a Sign unto men, implies the fatherless birth of Jesus. That birth was indeed a great Sign for the Israelites. It pointed to the impending transition of prophethood from the House of Israel to that of Ishmael. It also constituted a warning to the Israelites in the sense that they had become spiritually so corrupt and morally so degenerate that no male among them was fit enough to become the father of a Prophet of God. So God decreed to bring about Jesus’ birth independently of a father. Jesus had an Israelite mother only and had no father. As the final step in the process of transition, however, the Great and Noble Messenger who was to follow him was to have neither an Israelite father nor an Israelite mother. He was to appear from another people, from among the Ishmaelites, the brethren of the Israelites, in accordance with the Divine promise made to Moses (Deut. 18:18). It is in this sense that Jesus has been spoken of as 'a Sign of the Hour' in the Quran (43:62), i.e. a Sign of the time when prophethood was to have passed from the Israelites to the Ishmaelites. See also Introduction to this Surah.
Jesus has also been spoken of 'as a mercy from Us.' He was a mercy from God in the sense that he taught meekness and humility to the Jews who had become hard-hearted and conceited to the core. He was also a mercy in the sense that he came as a forerunner of the Holy Prophet who himself 'was sent as a mercy for all the worlds' (21:108). Again Jesus was a divine mercy inasmuch as he paved the way for the revelation of the Quran which has also been referred to as 'a mercy from the Lord' (29:52; 43:33). But this use of the words, 'That We may make him a Sign unto men and a mercy from Us' should not be understood to entitle Jesus to any special spiritual status. Other persons and prophets of God have also been styled 'as a mercy and a Sign from God' in the Quran (2:260; 7:74; 10:93; 21:108).
The expression, and it is a thing decreed, means that God had decreed that a fatherless son would be born to Mary and that this Divine decree was irrevocable. The Quran has used two words قدر and قضا to express the sense of Divine decree. They are sometimes erroneously taken one for the other. But while قدر means designing or determining, قضی means decreeing. When a scheme or plan is only designed to be put into execution, it is called قدر but when it is decreed by God that it should be carried into actual effect, it is named قضاء. The fatherless birth of Jesus was a قضاء (Divine decree) of God and not a قدر.
d
3:41, 48; 19:22; 51:31.
3
یورپ کے متعدد ڈاکٹروں نے اب اس بات کا اعلان کیا ہے کہ کنواری کے بطن سے لڑکا پیدا ہونا ممکن ہی نہیں بلکہ اس کی کئی مثالیں یقینی طور پر طب سے ثابت ہو چکی ہیں۔ (تفصیل کے لئے دیکھئے تفسیر کبیر جلد پنجم صفحہ ۱۷۱ تا ۱۷۵ تفسیر سورۂ مریم)
a
3:41, 48; 19:22; 51:31.
2166
Important Words:
مقضیا (decreed) is derived from قضی. They say قضی امراً i.e. he decreed or ordained or commanded the thing (Lane). See also 15:67.
Commentary:
The words, It is easy for Me, signify that a most unusual and apparently impossible thing such as to cause a child to be born without the instrumentality of a father is quite easy for God to bring about. The expression, that We may make him a Sign unto men, implies the fatherless birth of Jesus. That birth was indeed a great Sign for the Israelites. It pointed to the impending transition of prophethood from the House of Israel to that of Ishmael. It also constituted a warning to the Israelites in the sense that they had become spiritually so corrupt and morally so degenerate that no male among them was fit enough to become the father of a Prophet of God. So God decreed to bring about Jesus’ birth independently of a father. Jesus had an Israelite mother only and had no father. As the final step in the process of transition, however, the Great and Noble Messenger who was to follow him was to have neither an Israelite father nor an Israelite mother. He was to appear from another people, from among the Ishmaelites, the brethren of the Israelites, in accordance with the Divine promise made to Moses (Deut. 18:18). It is in this sense that Jesus has been spoken of as 'a Sign of the Hour' in the Quran (43:62), i.e. a Sign of the time when prophethood was to have passed from the Israelites to the Ishmaelites. See also Introduction to this Surah.
Jesus has also been spoken of 'as a mercy from Us.' He was a mercy from God in the sense that he taught meekness and humility to the Jews who had become hard-hearted and conceited to the core. He was also a mercy in the sense that he came as a forerunner of the Holy Prophet who himself 'was sent as a mercy for all the worlds' (21:108). Again Jesus was a divine mercy inasmuch as he paved the way for the revelation of the Quran which has also been referred to as 'a mercy from the Lord' (29:52; 43:33). But this use of the words, 'That We may make him a Sign unto men and a mercy from Us' should not be understood to entitle Jesus to any special spiritual status. Other persons and prophets of God have also been styled 'as a mercy and a Sign from God' in the Quran (2:260; 7:74; 10:93; 21:108).
The expression, and it is a thing decreed, means that God had decreed that a fatherless son would be born to Mary and that this Divine decree was irrevocable. The Quran has used two words قدر and قضا to express the sense of Divine decree. They are sometimes erroneously taken one for the other. But while قدر means designing or determining, قضی means decreeing. When a scheme or plan is only designed to be put into execution, it is called قدر but when it is decreed by God that it should be carried into actual effect, it is named قضاء. The fatherless birth of Jesus was a قضاء (Divine decree) of God and not a قدر.
a
3:41, 48; 19:22; 51:31.
1753
The expression, that We may make him a Sign unto men, implies the fatherless birth of Jesus which was indeed a great Sign for the Israelites. It pointed to the impending transition of Prophethood from the House of Israel to that of Ishmael and constituted a warning to the Israelites that they had become spiritually so corrupt and morally so degenerate that no male among them was fit enough to become the father of a Prophet of God. It is in this sense that Jesus has also been spoken of as 'a Sign of the Hour' in the Qur’an (43:62), i.e. a Sign of the time when Prophethood was to have passed from the Israelites to the Ishmaelites.
1754
The expression, and it is a thing decreed, means that God had decreed that a fatherless son would be born to Mary and that this Divine decree was irrevocable. The Qur’an has used two words Qadar and Qada’ to express the sense of Divine decree. The former word means designing or determining, while the latter means decreeing. When a scheme or plan is only designed to be put into execution, it is called Qadar, and when it is decreed by God that it should be carried into effect, it is named Qada’. The fatherless birth of Jesus was a Qada’ (decree) of God.
وَنُرِيدُ أَن نَّمُنَّ عَلَى ٱلَّذِينَ ٱسْتُضْعِفُوا۟ فِى ٱلْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ ٱلْوَٰرِثِينَ
Commentary:
When the degradation and humiliation of the Israelites in Egypt reached its nadir and the cup of iniquities of Pharaoh and his people became full to the brim and God in His infallible wisdom decreed that the oppressors should be punished and those held in bondage be emancipated, He raised Moses. Such has always been God’s practice that He raises a Prophet to lead a down-trodden people to honour and glory and through his influence and under his lead the erstwhile suppressed and exploited people become the leaders and teachers of men. This phenomenon which took place in the time of every Divine Messenger witnessed its fullest and finest manifestation during the ministry of the Holy Prophet of Islam.
The words "to make them inheritors", refer to the Israelites becoming heirs to that 'land of promise'—Canaan—which, like Egypt, "flowed with milk and honey" and which God had "ordained for them" (5:22).
2880
Commentary:
When the degradation and humiliation of the Israelites in Egypt reached its nadir and the cup of iniquities of Pharaoh and his people became full to the brim and God in His infallible wisdom decreed that the oppressors should be punished and those held in bondage be emancipated, He raised Moses. Such has always been God’s practice that He raises a Prophet to lead a down-trodden people to honour and glory and through his influence and under his lead the erstwhile suppressed and exploited people become the leaders and teachers of men. This phenomenon which took place in the time of every Divine Messenger witnessed its fullest and finest manifestation during the ministry of the Holy Prophet of Islam.
The words "to make them inheritors", refer to the Israelites becoming heirs to that 'land of promise'—Canaan—which, like Egypt, "flowed with milk and honey" and which God had "ordained for them" (5:22).
قَالَ سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجْعَلُ لَكُمَا سُلْطَٰنًا فَلَا يَصِلُونَ إِلَيْكُمَا ۚ بِـَٔايَٰتِنَآ أَنتُمَا وَمَنِ ٱتَّبَعَكُمَا ٱلْغَٰلِبُونَ
20:43.
19:54; 20:37.
Important Words:
عضدک (thy arm) is derived from عضد (adada). They say عضدہ i.e. he aided or assisted him. عضد الدابة means, he walked by the side of the beast. عضد means, the upper arm or upper half of the arm; the side of the arm-pit and the side of a road; an aider or assistant. They say ھم اعضادی i.e. they are my aiders (Lane & Aqrab).
a
20:43.
c
19:54; 20:37.
2901
Important Words:
عضدک (thy arm) is derived from عضد (adada). They say عضدہ i.e. he aided or assisted him. عضد الدابة means, he walked by the side of the beast. عضد means, the upper arm or upper half of the arm; the side of the arm-pit and the side of a road; an aider or assistant. They say ھم اعضادی i.e. they are my aiders (Lane & Aqrab).
d
20:43.
2216
‘Adud means, the upper arm or upper half of the arm; an aider or assistant (Lane).
تِلْكَ ٱلدَّارُ ٱلْءَاخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِى ٱلْأَرْضِ وَلَا فَسَادًا ۚ وَٱلْعَٰقِبَةُ لِلْمُتَّقِينَ
7:170; 16:31.
7:170; 16:31.
7:170; 16:31.
b
7:170; 16:31.
b
7:170; 16:31.
b
7:170; 16:31.
وَقَالَ ٱلَّذِينَ ٱسْتُضْعِفُوا۟ لِلَّذِينَ ٱسْتَكْبَرُوا۟ بَلْ مَكْرُ ٱلَّيْلِ وَٱلنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِٱللَّهِ وَنَجْعَلَ لَهُۥٓ أَندَادًا ۚ وَأَسَرُّوا۟ ٱلنَّدَامَةَ لَمَّا رَأَوُا۟ ٱلْعَذَابَ وَجَعَلْنَا ٱلْأَغْلَٰلَ فِىٓ أَعْنَاقِ ٱلَّذِينَ كَفَرُوا۟ ۚ هَلْ يُجْزَوْنَ إِلَّا مَا كَانُوا۟ يَعْمَلُونَ
یعنی ہم تو اس بات سے خوش تھے کہ ہمیں خدا کا شریک قرار دیا جاتا ہے اور آج ہمیں ایک بڑا عذاب مل رہا ہے۔
14:22; 40:48.
10:55.
Asarra-hu means, he concealed it; he manifested it (Lane).
A‘naq also means, chiefs of men or great ones (Lane).
14:22; 40:48.
10:55.
Important Words:
أسروا (will conceal). أسر is one of those Arabic words which have contrary meanings. أسرہ means, he concealed it; he manifested it, he made it known (Lane). See also 10:55.
أعناق (necks) is the plural of عنق (‘unuqun) which is substantive noun from عنق (‘aniqa) which means, he was or became long and thick in the neck. عنق means, the neck; a company of men or a numerous company of men; the heads or chiefs of men or great ones. عنق النخل means, the trunks of palm-trees (Lane & Aqrab).
a
14:22; 40:48.
b
10:55.
1051
اَعْنَاق (A‘naq, 颈子) 也意味着, 人的首领或大人物 (Lane)。
2
یعنی ہم تو اس بات سے خوش تھے کہ ہمیں خدا کا شریک قرار دیا جاتا ہے اور آج ہمیں ایک بڑا عذاب مل رہا ہے۔
a
14:22; 40:48.
b
10:55.
3157
Important Words:
أسروا (will conceal). أسر is one of those Arabic words which have contrary meanings. أسرہ means, he concealed it; he manifested it, he made it known (Lane). See also 10:55.
أعناق (necks) is the plural of عنق (‘unuqun) which is substantive noun from عنق (‘aniqa) which means, he was or became long and thick in the neck. عنق means, the neck; a company of men or a numerous company of men; the heads or chiefs of men or great ones. عنق النخل means, the trunks of palm-trees (Lane & Aqrab).
a
14:22; 40:48.
b
10:55.
2398
Asarra-hu means, he concealed it; he manifested it (Lane).
2398A
A‘naq also means, chiefs of men or great ones (Lane).