Topic: Promised Messiah(as)
View Aspects
وَجَآءَ مِنْ أَقْصَا ٱلْمَدِينَةِ رَجُلٌ يَسْعَىٰ قَالَ يَٰقَوْمِ ٱتَّبِعُوا۟ ٱلْمُرْسَلِينَ
28:21.
The words 'farthest part of the town' may signify a place far away from the Centre of Islam.
The implied reference in the word Rajulun may be to the Promised Messiah who has been referred to as such in a well-known saying of the Holy Prophet (Bukhari, Kitabut-Tafsir).
Words analogous in meaning and significance to the word Yas‘a (running) have also been used about the Promised Messiah by the Holy Prophet in some of his sayings which point to his tireless, quick and indefatigable work for the cause of Islam.
28:21.
Commentary:
The implied reference in the word رجل signifying "a great man", may be to the Promised Messiah who has been referred to as رجل in several sayings of the Holy Prophet. In one of his very well-known sayings the Holy Prophet is reported to have said:
لو کان الایمان معلقا بالثریا لناله رجل من أبناء فارس i.e. If the Faith were to go up to the Pleiades, a man from among the sons of Persia would bring it down to the earth (Bukhari, Kitabut-Tafsir).
المدینة (the town) in the expression اقصا المدینة (farthest part of the town) may stand for القریة (36:14) or for مدینة النبی i.e. the town of the Holy Prophet. In the latter sense of the word, the expression أقصا المدینة may signify that the Promised Messiah would be born in a place far away from المدینة, the second Centre and Headquarters of Islam. In another verse of the Quran (17:2), the scene of the Second Advent of the Holy Prophet has been spoken of as المسجد الاقصی i.e. the Distant Mosque. Words analogous in meaning and significance to the word یسعی (running) have also been used about the Promised Messiah by the Holy Prophet in some of his sayings which point to his tireless, quick and indefatigable work for the cause of Islam.
All the above references seem to point to the Promised Messiah as being the رجل (the Great Man) mentioned in the verse under comment. It is the Promised Messiah who, for the first time, revealed to the world the Quranic truth that Founders of all the great religions of the world were Divine Messengers, as the words, "he said, 'O my people, follow the Messengers'", point out.
c
28:21.
1063
رَجُلٌ (Rajulun) 这一单词含蓄地指的可能是穆圣在他著名的一句话中所谈到的那一位主许的迈喜合 (بُخَارِی كِتَابُ التَّفْسِيْر, Bukhari, Kitabut-Tafsir)。
1064
“从城市的最远处” 这些字可能意示远离伊斯兰教中心的一个地方。
1065
和 يَسْعٰى (Yas‘a) 奔跑这一单词意义相似的一些单词, 在穆圣有些讲话中谈 到主许的迈喜合时, 也被用过, 意指主许迈喜合为了伊斯兰教的事业不停地、教捷地并且坚持不懈地工作。
a
28:21.
3226
Commentary:
The implied reference in the word رجل signifying "a great man", may be to the Promised Messiah who has been referred to as رجل in several sayings of the Holy Prophet. In one of his very well-known sayings the Holy Prophet is reported to have said:
لو کان الایمان معلقا بالثریا لناله رجل من أبناء فارس i.e. If the Faith were to go up to the Pleiades, a man from among the sons of Persia would bring it down to the earth (Bukhari, Kitabut-Tafsir).
المدینة (the town) in the expression اقصا المدینة (farthest part of the town) may stand for القریة (36:14) or for مدینة النبی i.e. the town of the Holy Prophet. In the latter sense of the word, the expression أقصا المدینة may signify that the Promised Messiah would be born in a place far away from المدینة, the second Centre and Headquarters of Islam. In another verse of the Quran (17:2), the scene of the Second Advent of the Holy Prophet has been spoken of as المسجد الاقصی i.e. the Distant Mosque. Words analogous in meaning and significance to the word یسعی (running) have also been used about the Promised Messiah by the Holy Prophet in some of his sayings which point to his tireless, quick and indefatigable work for the cause of Islam.
All the above references seem to point to the Promised Messiah as being the رجل (the Great Man) mentioned in the verse under comment. It is the Promised Messiah who, for the first time, revealed to the world the Quranic truth that Founders of all the great religions of the world were Divine Messengers, as the words, "he said, 'O my people, follow the Messengers'", point out.
b
28:21.
2436
The words 'farthest part of the town' may signify a place far away from the Centre of Islam.
2437
The implied reference in the word Rajulun may be to the Promised Messiah who has been referred to as such in a well-known saying of the Holy Prophet (Bukhari, Kitabut-Tafsir).
2438
Words analogous in meaning and significance to the word Yas‘a (running) have also been used about the Promised Messiah by the Holy Prophet in some of his sayings which point to his tireless, quick and indefatigable work for the cause of Islam.
ٱتَّبِعُوا۟ مَن لَّا يَسْـَٔلُكُمْ أَجْرًا وَهُم مُّهْتَدُونَ
وَمَا لِىَ لَآ أَعْبُدُ ٱلَّذِى فَطَرَنِى وَإِلَيْهِ تُرْجَعُونَ
Commentary:
The implied reference in this and the preceding verse seems to be to the special pledge which the Promised Messiah used to take from every new Ahmadi in the words:
میں دین کو دنیا پر مقدم کروں گا
i.e. I will give precedence to Faith over the things of the world.
3227
Commentary:
The implied reference in this and the preceding verse seems to be to the special pledge which the Promised Messiah used to take from every new Ahmadi in the words:
میں دین کو دنیا پر مقدم کروں گا
i.e. I will give precedence to Faith over the things of the world.
ءَأَتَّخِذُ مِن دُونِهِۦٓ ءَالِهَةً إِن يُرِدْنِ ٱلرَّحْمَٰنُ بِضُرٍّ لَّا تُغْنِ عَنِّى شَفَٰعَتُهُمْ شَيْـًٔا وَلَا يُنقِذُونِ
22:13, 14; 39:39.
People will worship various gods in the time of the Promised Messiah—Mammon, material power, false political philosophies and impracticable economic theories, etc.
22:13-14; 39:39.
Commentary:
The verse shows that people will worship various gods in the time of the Promised Messiah—Mammon, material power, false political philosophies and impracticable eco-nomic theories, etc.
a
22:13, 14; 39:39.
1066
在主许迈喜合时代, 人们将崇拜各种各样的神--------财神、物质力量、错误地政治哲学和行不通的经济学理论等等。
a
22:13-14; 39:39.
3228
Commentary:
The verse shows that people will worship various gods in the time of the Promised Messiah—Mammon, material power, false political philosophies and impracticable eco-nomic theories, etc.
a
22:13, 14; 39:39.
2439
People will worship various gods in the time of the Promised Messiah—Mammon, material power, false political philosophies and impracticable economic theories, etc.
إِنِّىٓ إِذًا لَّفِى ضَلَٰلٍ مُّبِينٍ
إِنِّىٓ ءَامَنتُ بِرَبِّكُمْ فَٱسْمَعُونِ
Commentary:
This verse shows that the Promised Messiah will found no new religion. He will only invite people to their Lord, i.e. to the religion of the people (Muslims) to whom he will primarily address his Message, i.e. he will invite people to Islam.
3229
Commentary:
This verse shows that the Promised Messiah will found no new religion. He will only invite people to their Lord, i.e. to the religion of the people (Muslims) to whom he will primarily address his Message, i.e. he will invite people to Islam.
قِيلَ ٱدْخُلِ ٱلْجَنَّةَ ۖ قَالَ يَٰلَيْتَ قَوْمِى يَعْلَمُونَ
在这节经文中特别谈到和 رَجُلٌ يَسْعٰى (Rajulun Yas‘a) 有关的乐园, 这是非常有意义的。«古兰经» 中所有真正的信者都已被许约进入天园中, 此处再加以特别的叙述似乎有些多余而不大恰当。在安拉的一个特别命令之下, 主许迈喜合在卡迪安 (قاديان, Qadian) 建立了一个特别的墓地, 称为 بهشتى مقبرة (Bahishti Maqbarah, 天园墓地)。这件事可以是 “进入天园吧!” 这句话所体现的这一律令的具体实现。主许迈喜合有一个启示, 其大意是: اِنِّی اَنْزَلْتُ مَعَكَ الْجَنَّة (Inni Anzaltu Ma‘akal-Jannah) 意思是说, 我已经将天园下降于你。(تَذْكِرَة, Tadhkirah) 这一启示看来也证实 “进入天园” 这句话的解释。
Special mention of Paradise in this verse in connection with Rajulun Yas‘a is very significant. When all true believers have been promised Paradise in the Qur’an, this special mention seems to be superfluous and out of place. The establishment by the Promised Messiah, under a special Divine command, of a special graveyard at Qadian known as the Bahishti Maqbarah (Paradise Graveyard) may be the physical fulfilment of the commandment embodied in the words 'Do thou enter Paradise.' There is a revelation of the Promised Messiah to the effect: Inni Anzaltu Ma‘akal-Jannah, i.e. I have caused the Paradise to descend with thee ("Tadhkirah"). The revelation also seems to support this interpretation of the words 'enter Paradise.'
Commentary:
Special mention of Paradise in this verse in connection with رجل یسعی i.e. the Promised Messiah, is very significant. When all true believers have been promised Paradise in the Quran, this special mention seems to be superfluous and out of place. The establishment by the Promised Messiah, under a special Divine command, of a special graveyard known as the Bahishti Maqbarah (Heavenly Graveyard) in which are buried righteous believers who endeavour scrupulously to observe all the commandments of the Shari‘ah and regularly contribute at least one-tenth of their earnings towards the fund specially set up for the furtherance of the cause of Islam appears to be the literal and physical fulfilment of the commandment embodied in the words "Enter Paradise." A revelation of the Promised Messiah, viz. انی أنزلت معک الجنة i.e. I have caused the Paradise to descend with thee (Tadhkirah), seems to support this interpretation of the words "enter Paradise."
1067
在这节经文中特别谈到和 رَجُلٌ يَسْعٰى (Rajulun Yas‘a) 有关的乐园, 这是非常有意义的。«古兰经» 中所有真正的信者都已被许约进入天园中, 此处再加以特别的叙述似乎有些多余而不大恰当。在安拉的一个特别命令之下, 主许迈喜合在卡迪安 (قاديان, Qadian) 建立了一个特别的墓地, 称为 بهشتى مقبرة (Bahishti Maqbarah, 天园墓地)。这件事可以是 “进入天园吧!” 这句话所体现的这一律令的具体实现。主许迈喜合有一个启示, 其大意是: اِنِّی اَنْزَلْتُ مَعَكَ الْجَنَّة (Inni Anzaltu Ma‘akal-Jannah) 意思是说, 我已经将天园下降于你。(تَذْكِرَة, Tadhkirah) 这一启示看来也证实 “进入天园” 这句话的解释。
3230
Commentary:
Special mention of Paradise in this verse in connection with رجل یسعی i.e. the Promised Messiah, is very significant. When all true believers have been promised Paradise in the Quran, this special mention seems to be superfluous and out of place. The establishment by the Promised Messiah, under a special Divine command, of a special graveyard known as the Bahishti Maqbarah (Heavenly Graveyard) in which are buried righteous believers who endeavour scrupulously to observe all the commandments of the Shari‘ah and regularly contribute at least one-tenth of their earnings towards the fund specially set up for the furtherance of the cause of Islam appears to be the literal and physical fulfilment of the commandment embodied in the words "Enter Paradise." A revelation of the Promised Messiah, viz. انی أنزلت معک الجنة i.e. I have caused the Paradise to descend with thee (Tadhkirah), seems to support this interpretation of the words "enter Paradise."
2440
Special mention of Paradise in this verse in connection with Rajulun Yas‘a is very significant. When all true believers have been promised Paradise in the Qur’an, this special mention seems to be superfluous and out of place. The establishment by the Promised Messiah, under a special Divine command, of a special graveyard at Qadian known as the Bahishti Maqbarah (Paradise Graveyard) may be the physical fulfilment of the commandment embodied in the words 'Do thou enter Paradise.' There is a revelation of the Promised Messiah to the effect: Inni Anzaltu Ma‘akal-Jannah, i.e. I have caused the Paradise to descend with thee ("Tadhkirah"). The revelation also seems to support this interpretation of the words 'enter Paradise.'
بِمَا غَفَرَ لِى رَبِّى وَجَعَلَنِى مِنَ ٱلْمُكْرَمِينَ
۞ وَمَآ أَنزَلْنَا عَلَىٰ قَوْمِهِۦ مِنۢ بَعْدِهِۦ مِن جُندٍ مِّنَ ٱلسَّمَآءِ وَمَا كُنَّا مُنزِلِينَ
إِن كَانَتْ إِلَّا صَيْحَةً وَٰحِدَةً فَإِذَا هُمْ خَٰمِدُونَ
21:41; 36:50.
The description seems to apply to the falling of shells, incendiary and atom bombs, which come down with a crashing sound. The fire caused by the bombs destroys everything on which they fall and reduces it to rubble, and all life for miles around becomes extinct. Elsewhere, the Qur’an describes this punishment in the words, We shall make all that is thereon a barren soil (18:9).
21:40; 36:50; 67:28.
Important Words:
خامدون (extinct) is the plural of خامد which is active participle from خمد. They say خمدت النار i.e. the fire subsided, its embers remaining unextinguished. خمد المریض means, the sick man fainted or swooned or died. خمدت الحمی means, the vehemence of the fever became allayed (Lane). See also 21:16.
Commentary:
The verse seems to describe the form of heavenly punishment which will overtake wicked people in the time of the Promised Messiah. The description seems to apply to the falling of shells, incendiary and atomic bombs, which come down with a crashing sound. The fire caused by the bombs destroys everything on which they fall and reduces it to rubble, and all life for miles around becomes extinct. Elsewhere the Quran describes this punishment in the words "We shall make all that is thereon a barren soil" (18:9).
a
21:41; 36:50.
1068
这一描写看来可适用于丢下炸弹、燃烧弹和原子弹, 这些东西下来时有一声爆炸。它们落在什么地方所造成的火, 消灭了那里的一切东西并把它们化成碎片, 几英里范围内的一切生命全部被消灭。«古兰经» 在其他经文中用这样的话描绘这种惩罚: “我将把那里的一切变成一片荒芜的土地” (18:9)。
a
21:40; 36:50; 67:28.
3231
Important Words:
خامدون (extinct) is the plural of خامد which is active participle from خمد. They say خمدت النار i.e. the fire subsided, its embers remaining unextinguished. خمد المریض means, the sick man fainted or swooned or died. خمدت الحمی means, the vehemence of the fever became allayed (Lane). See also 21:16.
Commentary:
The verse seems to describe the form of heavenly punishment which will overtake wicked people in the time of the Promised Messiah. The description seems to apply to the falling of shells, incendiary and atomic bombs, which come down with a crashing sound. The fire caused by the bombs destroys everything on which they fall and reduces it to rubble, and all life for miles around becomes extinct. Elsewhere the Quran describes this punishment in the words "We shall make all that is thereon a barren soil" (18:9).
a
21:41; 36:50.
2441
The description seems to apply to the falling of shells, incendiary and atom bombs, which come down with a crashing sound. The fire caused by the bombs destroys everything on which they fall and reduces it to rubble, and all life for miles around becomes extinct. Elsewhere, the Qur’an describes this punishment in the words, We shall make all that is thereon a barren soil (18:9).