Topic: Antichrist (Dajjal)
View Aspects
فَعَسَىٰ رَبِّىٓ أَن يُؤْتِيَنِ خَيْرًا مِّن جَنَّتِكَ وَيُرْسِلَ عَلَيْهَا حُسْبَانًا مِّنَ ٱلسَّمَآءِ فَتُصْبِحَ صَعِيدًا زَلَقًا
68:33.
这节经文以及第36和40节经文只谈了一座果园, 因为两座果园 (第33节) 中的一座实际上已在伊斯兰教以前消失了。这座 “果园” 是在伊斯兰教以后兴盛起来的, 它证明是基督教徒自豪的最大的根源--------现在他们的物质上的极大进步和权力。
“从天降下” 这一短语表明, 世界上没有力量能够有效地和西方基督教国家的军事力量作战和抗衡。安拉自己能创造环境来使他们毁灭。据说穆圣曾经说过, “没有人会有力量来和他们作战” (《穆斯林》骗子章, مُسْلِمْ كِتَابُ الدَّجَّال), 这句话指的就是雅朱者和马朱者的这种不可抵抗的力量, 这种力量代表基督教的物质方面的光荣地位。
یہ اسلام کے متعلق پیشگوئی ہے کہ بظاہر کمزور نظر آتے ہوئے اسلام بڑی شان کو پہنچے گا اور مسیحی و موسوی قوم کا باغ آسمانی آگ سے تباہ ہو جائے گا۔
68:33.
This verse and vv. 36 and 40 speak of one garden only because of the two gardens (v. 33) one had practically perished before Islam. The "garden" which proved to be the greatest source of pride for Christians is the one which flourished after Islam their present material great progress and power.
The words 'from heaven' show that no earthly power will be able effectively to combat and resist the military might of Western Christian nations. God Himself will create circumstances which will bring about their destruction. It is to this irresistible might of Gog and Magog who represent the material glory of Christianity that the Holy Prophet referred when he is reported to have said, 'None will have the power to fight them' (Muslim, ch. on "Dajjal").
68:33
Important Words:
حسبانا (thunderbolt) is derived from حسب. They say حسبه i.e. be counted, reckoned or computed it. حسبه (hassabahu) means, he placed a pillar for him; he buried him or buried him in stones. حسباناmeans, punishment; a calamity; an affliction with which a man is tried; locusts; dust or smoke; fire; small arrows; a thunderbolt (Lane & Aqrab).
زلقا (bare slippery) is derived from زلق i.e. he slipped. زلق راسه means, he shaved his head. مکان زلق means, a slippery place; a place where the foot does not remain firm. The Quranic expression فتصبح صعیدا زلقا means, so that it shall become smooth ground, with nothing in it or such that the feet shall not stand firmly upon it (Lane & Aqrab).
Commentary:
The word used here is جنة (garden) which is singular and so are the pronouns that follow it (as also in vv. 36 and 40). Thus the present verse and vv. 36 and 40 speak of one garden only because of the two gardens one had practically perished before Islam and was not worth much compared with the other. If Christians had boasted of their two gardens it would have been an empty boast. The garden which is the source of pride for Christians is the one which flourished after Islam—their present material progress and power. Hence the use of the word جنة in the singular.
The words "from heaven" show that no earthly power will be able effectively to combat and resist the military might of Christian nations. God Himself will create circumstances which will lead to their destruction. It is to this irresistible might of Gog and Magog who represent the material glory of Christianity that the Holy Prophet referred when he said, لا یدان لاحد لقتا لھم i.e. none will have the power to fight them (Muslim, Chap. on Dajjal).
The words صعیدا زلقا (bare slippery ground) which have been used here are analogous to the words صعیدا جرزا (barren soil) which have been used in v. 9 above about Christians who attribute a son to God. This shows that the present verse also speaks of Christians.
c
68:33.
762
这节经文以及第36和40节经文只谈了一座果园, 因为两座果园 (第33节) 中的一座实际上已在伊斯兰教以前消失了。这座 “果园” 是在伊斯兰教以后兴盛起来的, 它证明是基督教徒自豪的最大的根源--------现在他们的物质上的极大进步和权力。
763
“从天降下” 这一短语表明, 世界上没有力量能够有效地和西方基督教国家的军事力量作战和抗衡。安拉自己能创造环境来使他们毁灭。据说穆圣曾经说过, “没有人会有力量来和他们作战” (《穆斯林》骗子章, مُسْلِمْ كِتَابُ الدَّجَّال), 这句话指的就是雅朱者和马朱者的这种不可抵抗的力量, 这种力量代表基督教的物质方面的光荣地位。
1
یہ اسلام کے متعلق پیشگوئی ہے کہ بظاہر کمزور نظر آتے ہوئے اسلام بڑی شان کو پہنچے گا اور مسیحی و موسوی قوم کا باغ آسمانی آگ سے تباہ ہو جائے گا۔
a
68:33
2081
Important Words:
حسبانا (thunderbolt) is derived from حسب. They say حسبه i.e. be counted, reckoned or computed it. حسبه (hassabahu) means, he placed a pillar for him; he buried him or buried him in stones. حسباناmeans, punishment; a calamity; an affliction with which a man is tried; locusts; dust or smoke; fire; small arrows; a thunderbolt (Lane & Aqrab).
زلقا (bare slippery) is derived from زلق i.e. he slipped. زلق راسه means, he shaved his head. مکان زلق means, a slippery place; a place where the foot does not remain firm. The Quranic expression فتصبح صعیدا زلقا means, so that it shall become smooth ground, with nothing in it or such that the feet shall not stand firmly upon it (Lane & Aqrab).
Commentary:
The word used here is جنة (garden) which is singular and so are the pronouns that follow it (as also in vv. 36 and 40). Thus the present verse and vv. 36 and 40 speak of one garden only because of the two gardens one had practically perished before Islam and was not worth much compared with the other. If Christians had boasted of their two gardens it would have been an empty boast. The garden which is the source of pride for Christians is the one which flourished after Islam—their present material progress and power. Hence the use of the word جنة in the singular.
The words "from heaven" show that no earthly power will be able effectively to combat and resist the military might of Christian nations. God Himself will create circumstances which will lead to their destruction. It is to this irresistible might of Gog and Magog who represent the material glory of Christianity that the Holy Prophet referred when he said, لا یدان لاحد لقتا لھم i.e. none will have the power to fight them (Muslim, Chap. on Dajjal).
The words صعیدا زلقا (bare slippery ground) which have been used here are analogous to the words صعیدا جرزا (barren soil) which have been used in v. 9 above about Christians who attribute a son to God. This shows that the present verse also speaks of Christians.
a
68:33.
1692
This verse and vv. 36 and 40 speak of one garden only because of the two gardens (v. 33) one had practically perished before Islam. The "garden" which proved to be the greatest source of pride for Christians is the one which flourished after Islam their present material great progress and power.
1693
The words 'from heaven' show that no earthly power will be able effectively to combat and resist the military might of Western Christian nations. God Himself will create circumstances which will bring about their destruction. It is to this irresistible might of Gog and Magog who represent the material glory of Christianity that the Holy Prophet referred when he is reported to have said, 'None will have the power to fight them' (Muslim, ch. on "Dajjal").
قُلْ إِنَّمَآ أَنَا۠ بَشَرٌ مِّثْلُكُمْ يُوحَىٰٓ إِلَىَّ أَنَّمَآ إِلَٰهُكُمْ إِلَٰهٌ وَٰحِدٌ ۖ فَمَن كَانَ يَرْجُوا۟ لِقَآءَ رَبِّهِۦ فَلْيَعْمَلْ عَمَلًا صَٰلِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِۦٓ أَحَدًۢا
14:12; 41:7.
2:47, 224; 11:30; 29:6; 84:7.
据说穆圣曾经说过, 诵念本章开始和结束的十节经文可以抵御骗子 (دَجَّال, Dajjal) 精神上的袭击。这表明骗子和雅朱者和马朱者是同一种人--------西方的基督教国家--------骗子代表他们有害的反对伊斯兰教的宗教宣传, 而雅朱者和马朱者代表他们物质和政治上的权力和优势。
14:12; 41:7.
2:47, 224; 11:30; 29:6; 84:7.
The Holy Prophet is reported to have said that the recitation of the first and last ten verses of this Surah makes one secure against the spiritual onslaughts of the Dajjal. This shows that the Dajjal and Gog and Magog are one and the same people—Christian nations of the West—the Dajjal representing their pernicious religious propaganda against Islam, and Gog and Magog their material and political power and predominance.
14:12; 41:7.
2:47,224; 11:30; 29:6; 84:7.
Commentary:
The Holy Prophet is here commanded to say to the disbelieving Christian people that, even after having disclosed so many secrets of the unknown and having made great prophecies about the ultimate triumph of his cause and the downfall of Christian nations, he cannot claim to be a son of God or to have been endowed with Divine powers. He is but a human being and his greatest merit lies in his being the bearer of the Divine Message. If disbelievers too desire to be blessed with revelation, they should also give up associating false gods with Allah. Then will God bestow His favours upon them and lay open to them the treasures of heavenly secrets.
The Holy Prophet is reported to have said that the recitation of the last ten verses of this chapter makes one secure against the spiritual onslaughts of the Dajjal. This shows that the Dajjal and Gog and Magog are one and the same people—Christian nations of the West; the Dajjal representing the evil aspect of their religious propaganda and Gog and Magog their material and political predominance.
b
14:12; 41:7.
c
2:47, 224; 11:30; 29:6; 84:7.
791
据说穆圣曾经说过, 诵念本章开始和结束的十节经文可以抵御骗子 (دَجَّال, Dajjal) 精神上的袭击。这表明骗子和雅朱者和马朱者是同一种人--------西方的基督教国家--------骗子代表他们有害的反对伊斯兰教的宗教宣传, 而雅朱者和马朱者代表他们物质和政治上的权力和优势。
a
14:12; 41:7.
b
2:47,224; 11:30; 29:6; 84:7.
2145
Commentary:
The Holy Prophet is here commanded to say to the disbelieving Christian people that, even after having disclosed so many secrets of the unknown and having made great prophecies about the ultimate triumph of his cause and the downfall of Christian nations, he cannot claim to be a son of God or to have been endowed with Divine powers. He is but a human being and his greatest merit lies in his being the bearer of the Divine Message. If disbelievers too desire to be blessed with revelation, they should also give up associating false gods with Allah. Then will God bestow His favours upon them and lay open to them the treasures of heavenly secrets.
The Holy Prophet is reported to have said that the recitation of the last ten verses of this chapter makes one secure against the spiritual onslaughts of the Dajjal. This shows that the Dajjal and Gog and Magog are one and the same people—Christian nations of the West; the Dajjal representing the evil aspect of their religious propaganda and Gog and Magog their material and political predominance.
b
14:12; 41:7.
c
2:47, 224; 11:30; 29:6; 84:7.
1737
The Holy Prophet is reported to have said that the recitation of the first and last ten verses of this Surah makes one secure against the spiritual onslaughts of the Dajjal. This shows that the Dajjal and Gog and Magog are one and the same people—Christian nations of the West—the Dajjal representing their pernicious religious propaganda against Islam, and Gog and Magog their material and political power and predominance.
وَيَسْتَعْجِلُونَكَ بِٱلْعَذَابِ وَلَن يُخْلِفَ ٱللَّهُ وَعْدَهُۥ ۚ وَإِنَّ يَوْمًا عِندَ رَبِّكَ كَأَلْفِ سَنَةٍ مِّمَّا تَعُدُّونَ
26:205; 27:72; 29:54, 55; 37:177; 51:15.
据说神圣的先知曾说过, 伊斯兰的最初三百年是它的最兴旺时期, 后来由于谬误出现了一个长达一千多年的黑暗时期 (تِرْمِذِی, Tirmidhi)。这一千年的时间就像是一天 (32:6)。在这一时期内一个蓝眼睛的民族崛起, 并散居在全世界 (20:103, 104)。即是这些具有蓝眼睛的, 由于拥有巨富及政治势力而自夸自大, 被形容是向穆圣挑战以加速其惩罚日子到来的人。穆圣说, 那惩罚将会在指定与受约的日子里突然袭击他们。
26:205; 27:72; 29:54, 55; 37:177; 51:15.
The Holy Prophet is reported to have said that the first three centuries of Islam would be its best period after which falsehood would spread and a period of darkness would set in which would extend to over a thousand years (Tirmidhi). This period of a thousand years is likened to one day (32:6). In this period a people, having blue eyes would arise and spread all over the earth (20:103, 104). It is these people having blue eyes who in their conceit and arrogance, born of their material glory and political power, are depicted as challenging the Holy Prophet to hasten on the punishment which, he said, would overtake them at the appointed and promised time.
26:205; 27:72; 29:54-55;37:177; 51:15.
Commentary:
The reference in this verse is to a mighty event in the history of Islam. The Holy Prophet is reported to have said that the first three centuries of Islam would be its best period after which falsehood would spread and a period of darkness would come and this period of darkness would extend to over a thousand years (Tirmidhi). This period is likened to one day in the present verse and in 32:6. In this period of moral and spiritual decadence of Muslims a people having blue eyes were to arise who were to spread all over the earth and at whose hands Islam was destined to receive a serious setback (20:103-104). This period of political decadence of Islam and moral degeneration of Muslims in which they faced defeat and discomfiture at the hands of western Christian nations having blue eyes, began after the expiry of the third century of Hijrah and lasted up to the dawn of the 14th century when the Promised Messiah made his appearance. It is to these western people that the reference has been made in the words "And they ask thee to hasten on the punishment." In their conceit and arrogance born of material glory and political power, the western peoples came to labour under the misconception that their progress and glory would last forever. So they are depicted in the verse under comment as challenging the Holy Prophet to hasten on the punishment which he said would overtake them. To their implied taunt and gibe, the verse makes a reply that God had already made a promise that these western nations would be granted respite for one thousand years after which a terrible tribulation would overtake them and all their greatness and glory would become a thing of the past. Divine punishment would descend on their houses and the very soil on which they would be living would be rendered bleak and barren. They are warned that the punishment would be so severe, overwhelming and enveloping that one day of it would appear to them as a thousand years. See also 18:9 & 32:6.
a
26:205; 27:72; 29:54, 55; 37:177; 51:15.
872
据说神圣的先知曾说过, 伊斯兰的最初三百年是它的最兴旺时期, 后来由于谬误出现了一个长达一千多年的黑暗时期 (تِرْمِذِی, Tirmidhi)。这一千年的时间就像是一天 (32:6)。在这一时期内一个蓝眼睛的民族崛起, 并散居在全世界 (20:103, 104)。即是这些具有蓝眼睛的, 由于拥有巨富及政治势力而自夸自大, 被形容是向穆圣挑战以加速其惩罚日子到来的人。穆圣说, 那惩罚将会在指定与受约的日子里突然袭击他们。
c
26:205; 27:72; 29:54-55;37:177; 51:15.
2477
Commentary:
The reference in this verse is to a mighty event in the history of Islam. The Holy Prophet is reported to have said that the first three centuries of Islam would be its best period after which falsehood would spread and a period of darkness would come and this period of darkness would extend to over a thousand years (Tirmidhi). This period is likened to one day in the present verse and in 32:6. In this period of moral and spiritual decadence of Muslims a people having blue eyes were to arise who were to spread all over the earth and at whose hands Islam was destined to receive a serious setback (20:103-104). This period of political decadence of Islam and moral degeneration of Muslims in which they faced defeat and discomfiture at the hands of western Christian nations having blue eyes, began after the expiry of the third century of Hijrah and lasted up to the dawn of the 14th century when the Promised Messiah made his appearance. It is to these western people that the reference has been made in the words "And they ask thee to hasten on the punishment." In their conceit and arrogance born of material glory and political power, the western peoples came to labour under the misconception that their progress and glory would last forever. So they are depicted in the verse under comment as challenging the Holy Prophet to hasten on the punishment which he said would overtake them. To their implied taunt and gibe, the verse makes a reply that God had already made a promise that these western nations would be granted respite for one thousand years after which a terrible tribulation would overtake them and all their greatness and glory would become a thing of the past. Divine punishment would descend on their houses and the very soil on which they would be living would be rendered bleak and barren. They are warned that the punishment would be so severe, overwhelming and enveloping that one day of it would appear to them as a thousand years. See also 18:9 & 32:6.
c
26:205; 27:72; 29:54, 55; 37:177; 51:15.
1961A
The Holy Prophet is reported to have said that the first three centuries of Islam would be its best period after which falsehood would spread and a period of darkness would set in which would extend to over a thousand years (Tirmidhi). This period of a thousand years is likened to one day (32:6). In this period a people, having blue eyes would arise and spread all over the earth (20:103, 104). It is these people having blue eyes who in their conceit and arrogance, born of their material glory and political power, are depicted as challenging the Holy Prophet to hasten on the punishment which, he said, would overtake them at the appointed and promised time.
لَخَلْقُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ أَكْبَرُ مِنْ خَلْقِ ٱلنَّاسِ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ
依照巴盖维 (بَغْوِی, Baghvi)、伊本•哈纪尔 (اِبْنِ حَجْر, Ibn-e-Hajr,)、其他博学之士和注释家的看法, اَلنَّاس (An-Nas) 这一单词在这节经文中的意思是 دَجَّال (Dajjal, 骗子)。这种解释在穆圣的一句名言中得到了证实。那句话说, “从创造阿丹开始到复生之日, 没有比创造骗子更大的创造了” (布哈理)。
这一圣训指出骗子的强大和能干; 因为他是一个大骗子, 信仰的人受到警告说, 要他们提防受他的魅力和物质光荣所欺骗或吓倒。根据这一圣训, 这节经文的含意看来是, 黑暗势力最大的代表是大骗子, 虽然他们是强大和有势力的, 但不能妨碍伊斯兰教的前进, 而且这种势力最终将被伊斯兰教所战胜。这节经文也可解为: 人类如与安拉所创造的伟大宇宙相比, 真是渺小得很, 但他们却自负和傲慢地不肯响应安拉的号召。
According to learned scholars and Commentators, such as Baghvi, Ibn-e-Hajr and others, the word an-Nas in the verse signifies the Dajjal. This interpretation finds its confirmation in a well-known saying of the Holy Prophet, viz. 'From the creation of Adam to the Day of Resurrection there has not been a greater creation than that of the Dajjal' (Bukhari). This Hadith points to the mightiness and all-powerfulness of the Dajjal; and as he is a great deceiver and beguiler, the Faithful are warned to be on their guard against being deceived or intimidated by his glamour and material glory. In view of this Hadith the implication of the verse seems to be that the forces of darkness, of which the Dajjal is the greatest representative, however, mighty and powerful they may be, will not be able to retard the progress of Islam, and that these forces will eventually be vanquished by it. The verse may also mean that quite insignificant as compared to the great universe
Commentary:
The verse drives home the supreme lesson that false pride has led many a people to their moral undoing. What is man, it purports to say, as compared to the vast universe, that he should refuse to accept the Word of God Who is its sole Creator. The implication of the verse may also be that when God could create heaven and earth, He could also bring man to life after death.
The verse possesses yet another significance. According to learned scholars and commentators, such as Baghvi, Ibn Hajr and others, the word الناس (mankind) in the verse signifies the Dajjal. This interpretation finds its confirmation in a well-known saying of the Holy Prophet, viz.:
ما بین خلق آدم الی قیام الساعة خلق أکبر من الدجال
i.e. from the creation of Adam to the Day of Resurrection there has not been a greater creation than that of the Dajjal (Bukhari). This hadith points to the mightiness and all-powerfulness of the Dajjal; and as he is a great deceiver and beguiler, the Faithful are warned to be on their guard against being deceived or intimidated by his apparent glamour and material glory. In view of this hadith the implication of the verse seems to be that the forces of darkness, of which the Dajjal is the greatest representative, however mighty and powerful they may be, will fail to retard the progress of Islam, and that such forces will eventually be vanquished by the new Faith.
1170
依照巴盖维 (بَغْوِی, Baghvi)、伊本•哈纪尔 (اِبْنِ حَجْر, Ibn-e-Hajr,)、其他博学之士和注释家的看法, اَلنَّاس (An-Nas) 这一单词在这节经文中的意思是 دَجَّال (Dajjal, 骗子)。这种解释在穆圣的一句名言中得到了证实。那句话说, “从创造阿丹开始到复生之日, 没有比创造骗子更大的创造了” (布哈理)。
这一圣训指出骗子的强大和能干; 因为他是一个大骗子, 信仰的人受到警告说, 要他们提防受他的魅力和物质光荣所欺骗或吓倒。根据这一圣训, 这节经文的含意看来是, 黑暗势力最大的代表是大骗子, 虽然他们是强大和有势力的, 但不能妨碍伊斯兰教的前进, 而且这种势力最终将被伊斯兰教所战胜。这节经文也可解为: 人类如与安拉所创造的伟大宇宙相比, 真是渺小得很, 但他们却自负和傲慢地不肯响应安拉的号召。
3535
Commentary:
The verse drives home the supreme lesson that false pride has led many a people to their moral undoing. What is man, it purports to say, as compared to the vast universe, that he should refuse to accept the Word of God Who is its sole Creator. The implication of the verse may also be that when God could create heaven and earth, He could also bring man to life after death.
The verse possesses yet another significance. According to learned scholars and commentators, such as Baghvi, Ibn Hajr and others, the word الناس (mankind) in the verse signifies the Dajjal. This interpretation finds its confirmation in a well-known saying of the Holy Prophet, viz.:
ما بین خلق آدم الی قیام الساعة خلق أکبر من الدجال
i.e. from the creation of Adam to the Day of Resurrection there has not been a greater creation than that of the Dajjal (Bukhari). This hadith points to the mightiness and all-powerfulness of the Dajjal; and as he is a great deceiver and beguiler, the Faithful are warned to be on their guard against being deceived or intimidated by his apparent glamour and material glory. In view of this hadith the implication of the verse seems to be that the forces of darkness, of which the Dajjal is the greatest representative, however mighty and powerful they may be, will fail to retard the progress of Islam, and that such forces will eventually be vanquished by the new Faith.
2614
According to learned scholars and Commentators, such as Baghvi, Ibn-e-Hajr and others, the word an-Nas in the verse signifies the Dajjal. This interpretation finds its confirmation in a well-known saying of the Holy Prophet, viz. 'From the creation of Adam to the Day of Resurrection there has not been a greater creation than that of the Dajjal' (Bukhari). This Hadith points to the mightiness and all-powerfulness of the Dajjal; and as he is a great deceiver and beguiler, the Faithful are warned to be on their guard against being deceived or intimidated by his glamour and material glory. In view of this Hadith the implication of the verse seems to be that the forces of darkness, of which the Dajjal is the greatest representative, however, mighty and powerful they may be, will not be able to retard the progress of Islam, and that these forces will eventually be vanquished by it. The verse may also mean that quite insignificant as compared to the great universe