Topic: Psalms, Scriptures
View Aspects
فَإِن كَذَّبُوكَ فَقَدْ كُذِّبَ رُسُلٌ مِّن قَبْلِكَ جَآءُو بِٱلْبَيِّنَٰتِ وَٱلزُّبُرِ وَٱلْكِتَٰبِ ٱلْمُنِيرِ
35:5, 26.
Zabur means, a writing or a book of wisdom and science, not containing legal statutes, ordinances or commandments, particularly the Book of David containing the Psalms (Lane).
The Torah which all the Israelite Prophets followed though they had also their separate revelations containing warnings and words of wisdom.
35:5, 26.
Important Words:
زبر (books of wisdom) is the plural of زبور which is derived from زبر. They say زبر البئر i.e. he cased or lined the well with stones or bricks, etc. زبر البناء means, he raised the wall by placing layers of stones or bricks on one another. زبر الکتاب means, he wrote the writing or the book. زبر السائل means, he chid or scolded the beggar. زبور (zabur) means, a writing or a book: a book of wisdom and intellectual science, not containing legal statutes, ordinances or commandments. Based on its verbal senses, the word would also mean a book that protects and beautifies a source of knowledge just as a casing protects and beautifies a well; or a book that contains warnings. The word is particularly used about the Book of David containing the Psalms. زبور (zubur) is the plural of زبر (zibr) which means, a writing or a book; also wisdom and reason (Aqrab & Lane).
Commentary:
It is worthy of note that unlike its predecessor, the present verse makes no reference to a burnt offering after the word بینات (clear signs) which shows that a burnt offering formed no proof of the truth of a claimant to prophethood.
It will be noted that whereas the words زبر (books of wisdom) and بینات (clear signs) are both in the plural number, the word الکتاب المنیر(the Shining Book) has been put in the singular number, the reason being that all the Israelite Prophets followed one Book of Law only, viz. the Torah given to Moses, while each of them came with separate clear signs as well as with separate Books or revelations containing things of wisdom and warnings.
b
35:5, 26.
297
زَبُوْر (Zabur) 意指智慧和科学的著作或书籍。不包括法规、条令或法律。尤指达五德 (大卫) 王的赞美诗 (Lane)。
298
所有以色列先知都信奉 «摩西五经», 虽然他们也有各自的启示, 里面有着鉴诫和明智的话。
a
35:5, 26.
467
Important Words:
زبر (books of wisdom) is the plural of زبور which is derived from زبر. They say زبر البئر i.e. he cased or lined the well with stones or bricks, etc. زبر البناء means, he raised the wall by placing layers of stones or bricks on one another. زبر الکتاب means, he wrote the writing or the book. زبر السائل means, he chid or scolded the beggar. زبور (zabur) means, a writing or a book: a book of wisdom and intellectual science, not containing legal statutes, ordinances or commandments. Based on its verbal senses, the word would also mean a book that protects and beautifies a source of knowledge just as a casing protects and beautifies a well; or a book that contains warnings. The word is particularly used about the Book of David containing the Psalms. زبور (zubur) is the plural of زبر (zibr) which means, a writing or a book; also wisdom and reason (Aqrab & Lane).
Commentary:
It is worthy of note that unlike its predecessor, the present verse makes no reference to a burnt offering after the word بینات (clear signs) which shows that a burnt offering formed no proof of the truth of a claimant to prophethood.
It will be noted that whereas the words زبر (books of wisdom) and بینات (clear signs) are both in the plural number, the word الکتاب المنیر(the Shining Book) has been put in the singular number, the reason being that all the Israelite Prophets followed one Book of Law only, viz. the Torah given to Moses, while each of them came with separate clear signs as well as with separate Books or revelations containing things of wisdom and warnings.
b
35:5, 26.
540
Zabur means, a writing or a book of wisdom and science, not containing legal statutes, ordinances or commandments, particularly the Book of David containing the Psalms (Lane).
541
The Torah which all the Israelite Prophets followed though they had also their separate revelations containing warnings and words of wisdom.
۞ إِنَّآ أَوْحَيْنَآ إِلَيْكَ كَمَآ أَوْحَيْنَآ إِلَىٰ نُوحٍ وَٱلنَّبِيِّۦنَ مِنۢ بَعْدِهِۦ ۚ وَأَوْحَيْنَآ إِلَىٰٓ إِبْرَٰهِيمَ وَإِسْمَٰعِيلَ وَإِسْحَٰقَ وَيَعْقُوبَ وَٱلْأَسْبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَٰرُونَ وَسُلَيْمَٰنَ ۚ وَءَاتَيْنَا دَاوُۥدَ زَبُورًا
2:137; 3:85; 6:85-88.
17:56.
Some Prophets have been mentioned here, and in the succeeding verse, to point out that the mission of the Prophet of Islam was not a new thing. The specific mention of Zabur, the Book of Wisdom given to David in the present verse and of the Law-bearing revelation vouchsafed to Moses in the succeeding one, is made to hint that the Qur’an combines in itself both "Law and wisdom".
2:137; 3:85; 6:85-88.
17:56.
Commentary:
زبورا (a Book) signifies any writing or book; or a book that is confined to intellectual science exclusive of legal statutes or ordinances. الزبور signifies particularly the Book of the Psalms of David (Lane & Aqrab). See also 3:185.
Commentary:
Typical Prophets have been mentioned here and in the succeeding verse to point out that the mission of the Prophet of Islam was not a new thing, the specific mention of زبور, the Book of wisdom given to David, in the present verse and of the Law-bearing revelation vouchsafed to Moses in the succeeding one, being both "Law" and "Wisdom".
g
2:137; 3:85; 6:85-88.
h
17:56.
a
2:137; 3:85; 6:85-88.
b
17:56.
627
Commentary:
زبورا (a Book) signifies any writing or book; or a book that is confined to intellectual science exclusive of legal statutes or ordinances. الزبور signifies particularly the Book of the Psalms of David (Lane & Aqrab). See also 3:185.
Commentary:
Typical Prophets have been mentioned here and in the succeeding verse to point out that the mission of the Prophet of Islam was not a new thing, the specific mention of زبور, the Book of wisdom given to David, in the present verse and of the Law-bearing revelation vouchsafed to Moses in the succeeding one, being both "Law" and "Wisdom".
a
2:137; 3:85; 6:85-88.
b
17:56.
706
Some Prophets have been mentioned here, and in the succeeding verse, to point out that the mission of the Prophet of Islam was not a new thing. The specific mention of Zabur, the Book of Wisdom given to David in the present verse and of the Law-bearing revelation vouchsafed to Moses in the succeeding one, is made to hint that the Qur’an combines in itself both "Law and wisdom".
لُعِنَ ٱلَّذِينَ كَفَرُوا۟ مِنۢ بَنِىٓ إِسْرَٰٓءِيلَ عَلَىٰ لِسَانِ دَاوُۥدَ وَعِيسَى ٱبْنِ مَرْيَمَ ۚ ذَٰلِكَ بِمَا عَصَوا۟ وَّكَانُوا۟ يَعْتَدُونَ
3:88; 4:48.
عَلٰی کے معنے ’’پر‘‘ کے ہوتے ہیں مگر اردو میں ’’زبان پر لعنت‘‘ نہیں کہتے ’’زبان سے لعنت‘‘ کہتے ہیں اور یہی ترجمہ کیا گیا ہے۔
3:88; 4:48.
Of all the Israelite Prophets, David and Jesus suffered most at the hands of the Jews. Jewish persecution of Jesus culminated in his being hung on the cross, and the hardships and privations to which David was subjected by these ungrateful people are reflected in the deep pathos of his Psalms. From the agony of their hearts did David and Jesus curse them. The curse of David resulted in the Israelites being punished by Nebuchadnezzar, who destroyed Jerusalem and carried the Israelites into captivity in 556 B.C.; and as a result of the curse of Jesus, they were visited by terrible afflictions by Titus, who captured Jerusalem in about 70 A.D., devastated the city and profaned the Temple by causing swine—an animal most hated and abhorred by Jews—to be slaughtered therein.
3:87, 88; 4:48.
Commentary:
Of all the Israelite Prophets, David and Jesus suffered most at the hands of the Jews. Jewish persecution of Jesus culminated in his being hung on the cross, and the hardships and privations to which David was subjected by these ungrateful people are reflected in the deep pathos of his Psalms. From the agony of their hearts did David and Jesus both curse them. The curse of David resulted in the Israelites being smitten by Nebuchadnezzar, who destroyed Jerusalem and carried the Israelites into captivity in 586 B.C.; while, as a result of the curse of Jesus, they were visited by terrible afflictions by Titus, who captured Jerusalem in about 70 A.D., devastated the city and profaned the Temple by causing swine to be slaughtered there—an animal hated and abhorred by Jews.
c
3:88; 4:48.
1
عَلٰی کے معنے ’’پر‘‘ کے ہوتے ہیں مگر اردو میں ’’زبان پر لعنت‘‘ نہیں کہتے ’’زبان سے لعنت‘‘ کہتے ہیں اور یہی ترجمہ کیا گیا ہے۔
a
3:87, 88; 4:48.
709
Commentary:
Of all the Israelite Prophets, David and Jesus suffered most at the hands of the Jews. Jewish persecution of Jesus culminated in his being hung on the cross, and the hardships and privations to which David was subjected by these ungrateful people are reflected in the deep pathos of his Psalms. From the agony of their hearts did David and Jesus both curse them. The curse of David resulted in the Israelites being smitten by Nebuchadnezzar, who destroyed Jerusalem and carried the Israelites into captivity in 586 B.C.; while, as a result of the curse of Jesus, they were visited by terrible afflictions by Titus, who captured Jerusalem in about 70 A.D., devastated the city and profaned the Temple by causing swine to be slaughtered there—an animal hated and abhorred by Jews.
b
3:88; 4:48.
782
Of all the Israelite Prophets, David and Jesus suffered most at the hands of the Jews. Jewish persecution of Jesus culminated in his being hung on the cross, and the hardships and privations to which David was subjected by these ungrateful people are reflected in the deep pathos of his Psalms. From the agony of their hearts did David and Jesus curse them. The curse of David resulted in the Israelites being punished by Nebuchadnezzar, who destroyed Jerusalem and carried the Israelites into captivity in 556 B.C.; and as a result of the curse of Jesus, they were visited by terrible afflictions by Titus, who captured Jerusalem in about 70 A.D., devastated the city and profaned the Temple by causing swine—an animal most hated and abhorred by Jews—to be slaughtered therein.
بِٱلْبَيِّنَٰتِ وَٱلزُّبُرِ ۗ وَأَنزَلْنَآ إِلَيْكَ ٱلذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ
35:26.
3:59; 15:7, 10; 20:100.
Important Words:
The word الذکر translated as Reminder among other things means: (1) remembrance, the presence of a thing in the mind so that it is never forgotten; (2) the praise or glorification of God; (3) eminence, honour: (4) a book containing an exposition of religion and an institution of religious laws; (5) strong and firm saying (Lane). See also 2:41, 153, 201; 6:69; 12:105 & 15:7.
Commentary:
The word applies to the Quran in all these different senses: (a) The Quran is a book which helps man to remember God; (b) it praises and glorifies God; (c) those who act upon its teachings get honour and eminence; (d) it contains an exposition of the religion of Islam; and (e) it is strong and firm in the sense that its teachings and the truths it inculcates admit of no doubt or objection. The verse develops the theme of the previous verse and says that the Prophets come with clear proofs and Divine Scriptures, that is to say they come with heavenly signs and Divine commands. In this lies the secret of their success.
The verse further points to a distinction between the Holy Prophet and former Prophets. It says that while clear signs and Scriptures were given to former Prophets, the Holy Prophet has been given the Reminder, the most perfect of all Divine Books. So when the former Prophets succeeded in their mission by the help of their Scriptures, it is inconceivable that the Holy Prophet should fail when he has got the most perfect of all Divine Scriptures.
The expression لتبین للناس (that thou mayest explain to mankind) may mean two things: (1) That the Prophet has been given the most perfect Divine Book in order that he might preach its message to all the world. It is not intended for any one people or nation or for any particular age, but for all peoples and all ages. (2) Since such a perfect Book has been revealed to the Holy Prophet he could not possibly keep it a secret. The perfection of the Book demanded that he should invite the whole world to its great Message.
By adopting the form of address contained in the words "which has been sent down to them" the verse appeals to disbelievers to listen to the Divine Message which although revealed to the Holy Prophet is intended for all men. They should appreciate this token of Divine love and favour by accepting it and acting upon it. The words also imply that since the Quran is intended for all mankind it is the primary and paramount duty of Muslims to preach it to all the nations of the world. Unfortunately, Muslims have neglected this sacred duty to their own detriment.
The words, "that they may reflect", suggest that Divine revelation, among other things, possesses the characteristic of sharpening the intellect of men. The marvellous change that took place in the condition of the Arabs after they accepted the Quran bears eloquent testimony to the truth of this statement. Wild and half savage hordes of the desert became, within a few years, the teachers and leaders of the world in knowledge and culture.
c
35:26.
d
3:59; 15:7, 10; 20:100.
a
35:26.
b
3:59; 15:7, 10; 20:100.
1846
Important Words:
The word الذکر translated as Reminder among other things means: (1) remembrance, the presence of a thing in the mind so that it is never forgotten; (2) the praise or glorification of God; (3) eminence, honour: (4) a book containing an exposition of religion and an institution of religious laws; (5) strong and firm saying (Lane). See also 2:41, 153, 201; 6:69; 12:105 & 15:7.
Commentary:
The word applies to the Quran in all these different senses: (a) The Quran is a book which helps man to remember God; (b) it praises and glorifies God; (c) those who act upon its teachings get honour and eminence; (d) it contains an exposition of the religion of Islam; and (e) it is strong and firm in the sense that its teachings and the truths it inculcates admit of no doubt or objection. The verse develops the theme of the previous verse and says that the Prophets come with clear proofs and Divine Scriptures, that is to say they come with heavenly signs and Divine commands. In this lies the secret of their success.
The verse further points to a distinction between the Holy Prophet and former Prophets. It says that while clear signs and Scriptures were given to former Prophets, the Holy Prophet has been given the Reminder, the most perfect of all Divine Books. So when the former Prophets succeeded in their mission by the help of their Scriptures, it is inconceivable that the Holy Prophet should fail when he has got the most perfect of all Divine Scriptures.
The expression لتبین للناس (that thou mayest explain to mankind) may mean two things: (1) That the Prophet has been given the most perfect Divine Book in order that he might preach its message to all the world. It is not intended for any one people or nation or for any particular age, but for all peoples and all ages. (2) Since such a perfect Book has been revealed to the Holy Prophet he could not possibly keep it a secret. The perfection of the Book demanded that he should invite the whole world to its great Message.
By adopting the form of address contained in the words "which has been sent down to them" the verse appeals to disbelievers to listen to the Divine Message which although revealed to the Holy Prophet is intended for all men. They should appreciate this token of Divine love and favour by accepting it and acting upon it. The words also imply that since the Quran is intended for all mankind it is the primary and paramount duty of Muslims to preach it to all the nations of the world. Unfortunately, Muslims have neglected this sacred duty to their own detriment.
The words, "that they may reflect", suggest that Divine revelation, among other things, possesses the characteristic of sharpening the intellect of men. The marvellous change that took place in the condition of the Arabs after they accepted the Quran bears eloquent testimony to the truth of this statement. Wild and half savage hordes of the desert became, within a few years, the teachers and leaders of the world in knowledge and culture.
d
35:26.
e
3:59; 15:7, 10; 20:100.
وَلَقَدْ كَتَبْنَا فِى ٱلزَّبُورِ مِنۢ بَعْدِ ٱلذِّكْرِ أَنَّ ٱلْأَرْضَ يَرِثُهَا عِبَادِىَ ٱلصَّٰلِحُونَ
By "the land" is meant Palestine. Christian writers have also interpreted the words 'inherit the land' or 'inherit the earth' in the Psalms as meaning, inherit Canaan, 'the pledge of God’s covenant.' The reference in the words, 'in the Book of David' is to Psalms. 37:9, 11, 22 & 29. There is also a prophecy in Deuteronomy (28:11 & 34:4) that Palestine will be given to the Israelites. Palestine remained in the hands of Christians till Muslims conquered it in the Caliphate of ‘Umar, the Second Successor of the Holy Prophet. It is to this conquest of Palestine by Muslim arms that the prophecy embodied in the verse under comment may refer. It remained under Muslim possession for about 1350 years with the exception of a brief space of 92 years, when during the Crusades it changed hands, till in our own time through the evil designs of some so-called democratic Christian Powers, the country of the name of Palestine has altogether ceased to exist and on its ruins the State of Israel has been built. Th
Commentary:
By الارض (the land) is meant Palestine. It is worthy of note that Christian commentators themselves have interpreted the phrase 'inherit the land' or 'inherit the earth' in the Psalms as meaning, 'inherit Canaan, the pledge of God’s covenant.' ("Commentary on the Old Testament," published by The Society for Promoting Christian Knowledge, London, notes on Ps. 37:3, 9). The reference in the words, "in the Book of David" is to Psalms 37: 9,11,18,22 & 29, where it is stated:
For evildoers shall be cut off; but those that wait upon the Lord, they shall inherit the earth. But the meek shall inherit the earth; and shall delight themselves in the abundance of peace. The Lord knoweth the days of the upright: and their inheritance shall be forever... For such as be blessed of him shall inherit the earth; and they that be cursed of him shall be cut; The righteous shall inherit the land, and dwell therein forever.
The word الذکر may also refer to Torah, the Book of Moses. There is a prophecy in Deuteronomy (28: 11 & 34: 4) that Palestine was to be given to the Israelites:
For when I shall have brought them into the land which I swore unto their fathers, that floweth with milk and honey; and they shall have eaten and filled themselves, and waxen fat; then will they turn unto other gods, and serve them, and provoke me, and break my covenant .... And the Lord said unto him, this is the land which I swore unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed.
The Israelites rose to great power after Moses and in the time of David and Solomon their rule extended far and wide till it embraced in its orbit far-off lands. Then they fell on evil days. They sinned and transgressed and killed God’s Prophets with the result that Divine nemesis overtook them. First Samaria was conquered and ravaged by the Assyrians about 733 B.C. and the whole country north of Israel was annexed by them. Then under Pharaoh Necho, the Egyptians ravaged Judah in 608 B.C. and last of all the greatest blow fell on Israel when Nebuchadnezzar, the Babylonian king, laid waste Judah, killed in cold blood the inhabitants of Jerusalem and burned and razed the holy Temple of Solomon to the ground and carried away in captivity the members of the royal family and their Prophets. After wandering in wilderness for about a century the Israelites were restored to Jerusalem and to some of their lost glory through the instrumentality of Cyrus, the Persian king and his successors. To this restoration the following passage of the Bible makes a prophetic reference from the mouth of Moses:
And it shall come to pass, when all these things are come upon thee—thou shalt return unto the Lord thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul; that then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the Lord thy God hath scattered thee.... And the Lord thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and He will do thee good, and multiply thee above thy fathers (Deut. 30:1-5).
Again the Israelites relapsed into sin and iniquity. They opposed and persecuted God’s Messengers and the cup of their wickedness became full to the brim when they hung on the cross Jesus, their last great Prophet. Then God’s wrath fell upon them. The Roman hordes under Titus attacked them in 70 A.D. and amid circumstances of unparalleled horror Jerusalem was destroyed and the Temple of Solomon was burnt down for the second time (Enc. Bib. & Jew. Enc. under "Jerusalem"). To this double disaster of the Israelites vv. 17:5-8 of the Quran make a pointed reference.
Palestine, the Holy Land, remained in the hands of Christians till Muslims conquered it in the Caliphate of ‘Umar, the Second Successor of the Holy Prophet, and unlike Nebuchadnezzar and Titus he accorded such benign and kind treatment to the inhabitants of Jerusalem and showed such respect and reverence to the Temple of Solomon as are unparalleled in the whole annals of foreign conquest. It is to this conquest of Palestine by Muslim arms that the prophecy embodied in the verse under comment particularly refers. Palestine remained under Muslim possession for about 1350 years with the exception of a brief space of 92 years when during the Crusades it changed hands, till in our own time through the evil designs of some so-called democratic Christian powers, the country of the name of Palestine has altogether ceased to exist and on its ruins the State of Israel has been built. The Jews have come to their own after wandering in wilderness for about 2000 years. But this great historical event, too, has taken place in fulfilment of a Quranic prophecy. The Muslims were told that in the time of the Promised Messiah, the Jews will be made to come back to their Holy Land from the ends of the earth (17:105). But this is only a temporary phase. The Muslims are destined to win it back. Let the whole world know that sooner or later—sooner rather than later—Palestine will revert to Muslim possession. This is a Divine decree and nobody can alter God’s decree.
2431
Commentary:
By الارض (the land) is meant Palestine. It is worthy of note that Christian commentators themselves have interpreted the phrase 'inherit the land' or 'inherit the earth' in the Psalms as meaning, 'inherit Canaan, the pledge of God’s covenant.' ("Commentary on the Old Testament," published by The Society for Promoting Christian Knowledge, London, notes on Ps. 37:3, 9). The reference in the words, "in the Book of David" is to Psalms 37: 9,11,18,22 & 29, where it is stated:
For evildoers shall be cut off; but those that wait upon the Lord, they shall inherit the earth. But the meek shall inherit the earth; and shall delight themselves in the abundance of peace. The Lord knoweth the days of the upright: and their inheritance shall be forever... For such as be blessed of him shall inherit the earth; and they that be cursed of him shall be cut; The righteous shall inherit the land, and dwell therein forever.
The word الذکر may also refer to Torah, the Book of Moses. There is a prophecy in Deuteronomy (28: 11 & 34: 4) that Palestine was to be given to the Israelites:
For when I shall have brought them into the land which I swore unto their fathers, that floweth with milk and honey; and they shall have eaten and filled themselves, and waxen fat; then will they turn unto other gods, and serve them, and provoke me, and break my covenant .... And the Lord said unto him, this is the land which I swore unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed.
The Israelites rose to great power after Moses and in the time of David and Solomon their rule extended far and wide till it embraced in its orbit far-off lands. Then they fell on evil days. They sinned and transgressed and killed God’s Prophets with the result that Divine nemesis overtook them. First Samaria was conquered and ravaged by the Assyrians about 733 B.C. and the whole country north of Israel was annexed by them. Then under Pharaoh Necho, the Egyptians ravaged Judah in 608 B.C. and last of all the greatest blow fell on Israel when Nebuchadnezzar, the Babylonian king, laid waste Judah, killed in cold blood the inhabitants of Jerusalem and burned and razed the holy Temple of Solomon to the ground and carried away in captivity the members of the royal family and their Prophets. After wandering in wilderness for about a century the Israelites were restored to Jerusalem and to some of their lost glory through the instrumentality of Cyrus, the Persian king and his successors. To this restoration the following passage of the Bible makes a prophetic reference from the mouth of Moses:
And it shall come to pass, when all these things are come upon thee—thou shalt return unto the Lord thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul; that then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the Lord thy God hath scattered thee.... And the Lord thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and He will do thee good, and multiply thee above thy fathers (Deut. 30:1-5).
Again the Israelites relapsed into sin and iniquity. They opposed and persecuted God’s Messengers and the cup of their wickedness became full to the brim when they hung on the cross Jesus, their last great Prophet. Then God’s wrath fell upon them. The Roman hordes under Titus attacked them in 70 A.D. and amid circumstances of unparalleled horror Jerusalem was destroyed and the Temple of Solomon was burnt down for the second time (Enc. Bib. & Jew. Enc. under "Jerusalem"). To this double disaster of the Israelites vv. 17:5-8 of the Quran make a pointed reference.
Palestine, the Holy Land, remained in the hands of Christians till Muslims conquered it in the Caliphate of ‘Umar, the Second Successor of the Holy Prophet, and unlike Nebuchadnezzar and Titus he accorded such benign and kind treatment to the inhabitants of Jerusalem and showed such respect and reverence to the Temple of Solomon as are unparalleled in the whole annals of foreign conquest. It is to this conquest of Palestine by Muslim arms that the prophecy embodied in the verse under comment particularly refers. Palestine remained under Muslim possession for about 1350 years with the exception of a brief space of 92 years when during the Crusades it changed hands, till in our own time through the evil designs of some so-called democratic Christian powers, the country of the name of Palestine has altogether ceased to exist and on its ruins the State of Israel has been built. The Jews have come to their own after wandering in wilderness for about 2000 years. But this great historical event, too, has taken place in fulfilment of a Quranic prophecy. The Muslims were told that in the time of the Promised Messiah, the Jews will be made to come back to their Holy Land from the ends of the earth (17:105). But this is only a temporary phase. The Muslims are destined to win it back. Let the whole world know that sooner or later—sooner rather than later—Palestine will revert to Muslim possession. This is a Divine decree and nobody can alter God’s decree.
1925
By "the land" is meant Palestine. Christian writers have also interpreted the words 'inherit the land' or 'inherit the earth' in the Psalms as meaning, inherit Canaan, 'the pledge of God’s covenant.' The reference in the words, 'in the Book of David' is to Psalms. 37:9, 11, 22 & 29. There is also a prophecy in Deuteronomy (28:11 & 34:4) that Palestine will be given to the Israelites. Palestine remained in the hands of Christians till Muslims conquered it in the Caliphate of ‘Umar, the Second Successor of the Holy Prophet. It is to this conquest of Palestine by Muslim arms that the prophecy embodied in the verse under comment may refer. It remained under Muslim possession for about 1350 years with the exception of a brief space of 92 years, when during the Crusades it changed hands, till in our own time through the evil designs of some so-called democratic Christian Powers, the country of the name of Palestine has altogether ceased to exist and on its ruins the State of Israel has been built. Th
وَإِنَّهُۥ لَفِى زُبُرِ ٱلْأَوَّلِينَ
穆圣的降临以及 «古兰经» 的启示, 在先期经典中都曾预言过。几乎在所有宗教的经典中都可以见到这方面的预言, 而大家知道的 «古兰经» 是在 «古兰经» 以前最受广泛阅读的经典, 也是 «古兰经» 的先驱。它在早期的纯真性可以配得上 «古兰经» 而称为安拉的经典。«圣经» 中有大量的这方面的预言。见 «申命记» 18:18; 和 33:2; «撒母耳记上», 21:13-17; «雅歌», 1:5-6; «哈巴谷书» 3:3-5 «马太» 21:42-45和 «约翰», 16:12-14。
The advent of the Holy Prophet and the revelation of the Qur’an both have been foretold in the previous Divine Scriptures. Prophecies to this effect are to be found in the religious Scriptures of almost every Faith but the Bible, being the best known and most widely read of all revealed Books before the Qur’an and also being its forerunner and in its pristine purity being its counterpart as a Book of Divine laws, contains the largest number of such prophecies. See Deut. 18: 18 & 33: 2; Isaiah 21: 13-17; Song of Solomon 1: 5, 6; Habakkuk 3: 3-5; Matt. 21: 42-45 & John 16: 12-14.
Commentary:
The advent of the Holy Prophet and the revelation of the Quran both have been foretold in the previous Divine Scriptures. Prophecies to this effect are to be found in the religious scriptures of almost every faith but the Bible, being the best known and most widely read of all revealed Books before the Quran and also being its forerunner and in its pristine purity being its counterpart as a Book of Divine laws, contains the largest number of such prophecies. Here are some of those prophecies:
(1) I will raise them up a Prophet from among their brethren; like unto thee, and will put my words in his mouth, and he shall speak unto them all that I shall command him. And it shall come to pass that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him (Deut. 18:18-19).
(2) And he said, the Lord came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran and he came with ten thousands of saints; from his right hand went a fiery law for them (Deut. 33:2).
The reference in the above prophecy is to the conquest of Mecca when the Holy Prophet marched into that town at the head of an army of exactly ten thousand Companions, holding the Quran in his right hand.
(3) And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him (Isaiah 8: 15-17).
(4) The burden upon Arabia. In the forest in Arabia shall ye lodge; O ye travelling companies of Dedanim. The inhabitants of the land of Tema brought water to him that was thirsty, they did meet with their bread him that fled. For they fled from the swords, from the drawn swords, and from the bent bow, and from the grievousness of war. For thus hath the Lord said unto me. Within a year. According to the years of an hireling, and all the glory of Kedar shall fail: And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it (Isaiah 21: 13-17).
The reference in the above prophecy is evidently to Arabia and to the Battle of Badr when the sons of Kedar, the Quraish, suffered an ignominious defeat at the hands of Muslims and many of their great fighters and archers were killed.
(5) And thou shalt be called by a new name which the mouth of the Lord shall name (Isaiah 62: 2).
The prophecy foretells of a new people bearing a new name which will be given to them by God Himself. There is only one people in the world who have a name given to them by God and they are the Muslims. It is to the fulfilment of this prophecy that the Quranic verse clearly refers, viz. "He named you Muslims before and in this Book" (22:79).
(6) I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. Look not upon me, because I am swarthy, because the sun hath scorched me. (Song of Solomon 1: 5-6.)
How aptly this description applies to the Holy Prophet and the Arabs!
(7) God came from Teman, and the Holy One from mount Paran, Selah. His glory covered the heavens and the earth was full of his praise…He stood, and measured the earth: He beheld and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ways are everlasting. I saw the tents of Cushan in affliction; and the curtains of the land of Midian did tremble (Habakkuk 3: 3-7).
In this prophecy mention has been made not only of the Holy Prophet but also of the country in which he was to make his appearance and of the great success that was to attend his mission and the military exploits of his Successors. The holy one whose praise filled the earth and who appeared from Paran was none else than Muhammad, the praised one. From his right hand went the fiery Law—the Quran. He measured the earth and drove asunder the nations and before his irresistible armies the mighty and long established empires were scattered like chaff before the wind and his Shari‘ah is to last forever.
(8) Jesus saith unto them, did ye never read in the scriptures? The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s dong, and it is marvellous in our eyes? Therefore say I unto you, The Kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder (Matt. 21:42-45).
After Jesus, the spiritual kingdom was forever taken away from the House of Israel and given to another nation—the Ishmaelites who have brought forth the right fruits thereof. The Holy Prophet was the stone which the builders rejected and which became the head of the corner. The application to him of this prophecy cannot be disputed or doubted.
(9) I have yet many things to say unto you, but ye cannot hear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you (John 16: 12-14).
This prophecy too applies to the Holy Prophet of Islam. He was the Comforter and the Spirit of truth. He guided mankind to all truth because he brought the most complete and perfect Law. He glorified Jesus and all other Prophets of God (4:158-160). He did not speak of himself, but whatsoever he heard that did he speak. About him the Quran says: "Nor does he speak out of desire, it is naught but revelation that is revealed" (53:4-5).
932
穆圣的降临以及 «古兰经» 的启示, 在先期经典中都曾预言过。几乎在所有宗教的经典中都可以见到这方面的预言, 而大家知道的 «古兰经» 是在 «古兰经» 以前最受广泛阅读的经典, 也是 «古兰经» 的先驱。它在早期的纯真性可以配得上 «古兰经» 而称为安拉的经典。«圣经» 中有大量的这方面的预言。见 «申命记» 18:18; 和 33:2; «撒母耳记上», 21:13-17; «雅歌», 1:5-6; «哈巴谷书» 3:3-5 «马太» 21:42-45和 «约翰», 16:12-14。
2799
Commentary:
The advent of the Holy Prophet and the revelation of the Quran both have been foretold in the previous Divine Scriptures. Prophecies to this effect are to be found in the religious scriptures of almost every faith but the Bible, being the best known and most widely read of all revealed Books before the Quran and also being its forerunner and in its pristine purity being its counterpart as a Book of Divine laws, contains the largest number of such prophecies. Here are some of those prophecies:
(1) I will raise them up a Prophet from among their brethren; like unto thee, and will put my words in his mouth, and he shall speak unto them all that I shall command him. And it shall come to pass that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him (Deut. 18:18-19).
(2) And he said, the Lord came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran and he came with ten thousands of saints; from his right hand went a fiery law for them (Deut. 33:2).
The reference in the above prophecy is to the conquest of Mecca when the Holy Prophet marched into that town at the head of an army of exactly ten thousand Companions, holding the Quran in his right hand.
(3) And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him (Isaiah 8: 15-17).
(4) The burden upon Arabia. In the forest in Arabia shall ye lodge; O ye travelling companies of Dedanim. The inhabitants of the land of Tema brought water to him that was thirsty, they did meet with their bread him that fled. For they fled from the swords, from the drawn swords, and from the bent bow, and from the grievousness of war. For thus hath the Lord said unto me. Within a year. According to the years of an hireling, and all the glory of Kedar shall fail: And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it (Isaiah 21: 13-17).
The reference in the above prophecy is evidently to Arabia and to the Battle of Badr when the sons of Kedar, the Quraish, suffered an ignominious defeat at the hands of Muslims and many of their great fighters and archers were killed.
(5) And thou shalt be called by a new name which the mouth of the Lord shall name (Isaiah 62: 2).
The prophecy foretells of a new people bearing a new name which will be given to them by God Himself. There is only one people in the world who have a name given to them by God and they are the Muslims. It is to the fulfilment of this prophecy that the Quranic verse clearly refers, viz. "He named you Muslims before and in this Book" (22:79).
(6) I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. Look not upon me, because I am swarthy, because the sun hath scorched me. (Song of Solomon 1: 5-6.)
How aptly this description applies to the Holy Prophet and the Arabs!
(7) God came from Teman, and the Holy One from mount Paran, Selah. His glory covered the heavens and the earth was full of his praise…He stood, and measured the earth: He beheld and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ways are everlasting. I saw the tents of Cushan in affliction; and the curtains of the land of Midian did tremble (Habakkuk 3: 3-7).
In this prophecy mention has been made not only of the Holy Prophet but also of the country in which he was to make his appearance and of the great success that was to attend his mission and the military exploits of his Successors. The holy one whose praise filled the earth and who appeared from Paran was none else than Muhammad, the praised one. From his right hand went the fiery Law—the Quran. He measured the earth and drove asunder the nations and before his irresistible armies the mighty and long established empires were scattered like chaff before the wind and his Shari‘ah is to last forever.
(8) Jesus saith unto them, did ye never read in the scriptures? The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s dong, and it is marvellous in our eyes? Therefore say I unto you, The Kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder (Matt. 21:42-45).
After Jesus, the spiritual kingdom was forever taken away from the House of Israel and given to another nation—the Ishmaelites who have brought forth the right fruits thereof. The Holy Prophet was the stone which the builders rejected and which became the head of the corner. The application to him of this prophecy cannot be disputed or doubted.
(9) I have yet many things to say unto you, but ye cannot hear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you (John 16: 12-14).
This prophecy too applies to the Holy Prophet of Islam. He was the Comforter and the Spirit of truth. He guided mankind to all truth because he brought the most complete and perfect Law. He glorified Jesus and all other Prophets of God (4:158-160). He did not speak of himself, but whatsoever he heard that did he speak. About him the Quran says: "Nor does he speak out of desire, it is naught but revelation that is revealed" (53:4-5).
2135
The advent of the Holy Prophet and the revelation of the Qur’an both have been foretold in the previous Divine Scriptures. Prophecies to this effect are to be found in the religious Scriptures of almost every Faith but the Bible, being the best known and most widely read of all revealed Books before the Qur’an and also being its forerunner and in its pristine purity being its counterpart as a Book of Divine laws, contains the largest number of such prophecies. See Deut. 18: 18 & 33: 2; Isaiah 21: 13-17; Song of Solomon 1: 5, 6; Habakkuk 3: 3-5; Matt. 21: 42-45 & John 16: 12-14.
قَالُوا۟ نَحْنُ أُو۟لُوا۟ قُوَّةٍ وَأُو۟لُوا۟ بَأْسٍ شَدِيدٍ وَٱلْأَمْرُ إِلَيْكِ فَٱنظُرِى مَاذَا تَأْمُرِينَ
The verse shows that the Queen of Sheba was a very powerful monarch and possessed great material resources and also commanded the affection, cooperation and willing obedience of her subjects and was the arbiter of their destinies. The power and glory of Saba’ was at its height in about 1100 B.C. The period of the Queen’s rule continued up to 950 B.C., when she is believed to have submitted to Solomon. With her submission was fulfilled the biblical prophecy, viz. 'the Kings of Sheba and Saba’ shall offer gifts' (Psalms 72: 10).
Commentary:
The verse shows that the Queen of Sheba was a very powerful monarch and possessed great material resources and also commanded the affection, cooperation and willing obedience of her subjects and was the final arbiter of their destinies.
The power and glory of Saba’ was at its height in about 1100 B.C. The period of the Queen’s rule continued up to 950 B.C., when she is believed to have submitted to Solomon. With her submission was fulfilled the Biblical prophecy, viz. "the Kings of Sheba and Saba’ shall offer gifts" (Psalms 72:10).
2835
Commentary:
The verse shows that the Queen of Sheba was a very powerful monarch and possessed great material resources and also commanded the affection, cooperation and willing obedience of her subjects and was the final arbiter of their destinies.
The power and glory of Saba’ was at its height in about 1100 B.C. The period of the Queen’s rule continued up to 950 B.C., when she is believed to have submitted to Solomon. With her submission was fulfilled the Biblical prophecy, viz. "the Kings of Sheba and Saba’ shall offer gifts" (Psalms 72:10).
2168
The verse shows that the Queen of Sheba was a very powerful monarch and possessed great material resources and also commanded the affection, cooperation and willing obedience of her subjects and was the arbiter of their destinies. The power and glory of Saba’ was at its height in about 1100 B.C. The period of the Queen’s rule continued up to 950 B.C., when she is believed to have submitted to Solomon. With her submission was fulfilled the biblical prophecy, viz. 'the Kings of Sheba and Saba’ shall offer gifts' (Psalms 72: 10).