بَيْنَنَا
Appears 11 times in Quran
Occurrences in Quran
Found 11 verses containing "بَيْنَنَا".
قُلْ يَٰٓأَهْلَ ٱلْكِتَٰبِ تَعَالَوْا۟ إِلَىٰ كَلِمَةٍ سَوَآءٍۭ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا ٱللَّهَ وَلَا نُشْرِكَ بِهِۦ شَيْـًٔا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّن دُونِ ٱللَّهِ ۚ فَإِن تَوَلَّوْا۟ فَقُولُوا۟ ٱشْهَدُوا۟ بِأَنَّا مُسْلِمُونَ
9:31.
’’کم سے کم‘‘ کسی لفظ کا ترجمہ نہیں بلکہ عبارت کا مفہوم ہے۔
9:31.
This verse is wrongly considered by some to provide a basis for a compromise between Islam on the one hand and Christianity and Judaism on the other. It is argued that if these religions also teach and inculcate the doctrine of Divine Unity, then other Islamic teachings supposed to be of comparatively little importance could safely be left alone. It is unthinkable that the idea of compromise in matters of faith could ever have been encouraged, with a people who, in the immediately preceding verses, have been severely condemned for their false beliefs and who are so forcefully challenged to a prayer-contest to invoke the curse of God upon the holders of false beliefs. The Holy Prophet, while writing his missionary epistle to Heraclius, used this very verse, yet he forcefully invited the latter to accept Islam and threatened him with Divine punishment if he refused to do so (Bukhari). This shows beyond doubt that the mere fact of his believing in Divine Unity could not, according to the Holy Prophet, save He
9:31.
Important Words:
اربابا (Lords) is the plural of رب (Lord) for which see 1:2. رب means, lord, master or owner; a chief or ruler to whom obedience is rendered; one who fosters, brings up, or nourishes (Lane & Aqrab).
Commentary:
This verse is wrongly considered by some to provide a basis for a compromise between Islam on the one hand and Christianity and Judaism on the other. It is argued that if these faiths become united in the doctrine of the Oneness of God, the verse permits the sacrifice of other Islamic teachings as being of comparatively little importance. Nothing can be farther from the truth. The Quran, the Hadith and the facts of history are all united in belying this ridiculous assumption. It is simply unthinkable that compromise in matters of faith could be allowed by any religion worth the name, particularly with a people who, in the immediately preceding verses, have been severely condemned for their beliefs and who are so forcefully challenged to a prayer contest to invoke the curse of God upon those who lie in their beliefs. The Holy Prophet, while writing his missionary epistle to Heraclius, used this very verse, yet he forcefully invited the latter to accept Islam and threatened him with Divine punishment if he refused to do so (Bukhari). This shows beyond doubt that the mere fact of his believing in the Oneness of God could not, according to the Holy Prophet, save Heraclius from God’s punishment. Elsewhere the Quran emphatically declares that, Surely the (true) religion with Allah is Islam, (i.e. complete submission); and whoso seeks a religion other than Islam, it shall not be accepted from him, and in the life to come he shall be among the losers (3:20 & 86). Can anything be clearer?
The truth is that this verse is intended to suggest an easy and simple method by which Jews and Christians can arrive at a right decision regarding the truth of Islam. Christians, in spite of claiming belief in the Unity of Godhead, felt satisfied in believing in the divinity of Jesus; and Jews, notwithstanding their claim to be monotheists, gave blind allegiance to their priests and divines, practically placing them in the position of God Himself. The verse exhorts both these communities to come back to their original belief in the Oneness of God and give up the worship of false deities who stand in the way of their accepting Islam. Thus, instead of seeking a compromise with these faiths, the verse virtually invites Christians and Jews to the faith of Islam, by drawing their attention to the doctrine of the Oneness of God which being, at least in its outer form, the common fundamental doctrine of all, could serve as a meeting ground for further approach.
It was exactly on these lines that Ahmad, the Promised Messiah, in his "Message of Peace", made an offer to the Hindus of India to enter into an agreement with the Muslims of his way of thinking to the effect that they (Hindus) would respect and honour the Holy Prophet of Islam and would look upon him as a true Messenger of God, even as he and his followers believed in Rama and Krishna as God’s Elect.
Special emphasis has been laid in the verse under comment on the Oneness of God—a doctrine on which in theory all revealed religions seem to agree, but regarding the details, of which no two Faiths are found to concur. Most religions claim to be monotheistic; but under the outer veneer of monotheism, polytheism very often lies hidden in most hideous forms. It is the simple faith of Islam alone which is really and truly monotheistic in all its aspects and which strongly condemns the association with God of anything or any being in His person, attributes, worship or works. It is most unfortunate, however, that in spite of Islam being such a strictly monotheistic faith, a section of present-day Muslims has drifted away into the quagmire of what cannot but be termed idol-worship in the wider sense of the word.
Incidentally, it may be noted that the letter mentioned by Bukhari and other Muslim traditionists as having been addressed by the Holy Prophet to Heraclius in the words of this verse inviting him to accept Islam has recently been discovered and found to contain the exact words quoted by Bukhari (R. Rel. vol. V. No. 8). This furnishes a strong proof of the essential authenticity of Bukhari and, for that matter, of other accepted works of Hadith.
a
9:31.
2
’’کم سے کم‘‘ کسی لفظ کا ترجمہ نہیں بلکہ عبارت کا مفہوم ہے۔
a
9:31.
353
Important Words:
اربابا (Lords) is the plural of رب (Lord) for which see 1:2. رب means, lord, master or owner; a chief or ruler to whom obedience is rendered; one who fosters, brings up, or nourishes (Lane & Aqrab).
Commentary:
This verse is wrongly considered by some to provide a basis for a compromise between Islam on the one hand and Christianity and Judaism on the other. It is argued that if these faiths become united in the doctrine of the Oneness of God, the verse permits the sacrifice of other Islamic teachings as being of comparatively little importance. Nothing can be farther from the truth. The Quran, the Hadith and the facts of history are all united in belying this ridiculous assumption. It is simply unthinkable that compromise in matters of faith could be allowed by any religion worth the name, particularly with a people who, in the immediately preceding verses, have been severely condemned for their beliefs and who are so forcefully challenged to a prayer contest to invoke the curse of God upon those who lie in their beliefs. The Holy Prophet, while writing his missionary epistle to Heraclius, used this very verse, yet he forcefully invited the latter to accept Islam and threatened him with Divine punishment if he refused to do so (Bukhari). This shows beyond doubt that the mere fact of his believing in the Oneness of God could not, according to the Holy Prophet, save Heraclius from God’s punishment. Elsewhere the Quran emphatically declares that, Surely the (true) religion with Allah is Islam, (i.e. complete submission); and whoso seeks a religion other than Islam, it shall not be accepted from him, and in the life to come he shall be among the losers (3:20 & 86). Can anything be clearer?
The truth is that this verse is intended to suggest an easy and simple method by which Jews and Christians can arrive at a right decision regarding the truth of Islam. Christians, in spite of claiming belief in the Unity of Godhead, felt satisfied in believing in the divinity of Jesus; and Jews, notwithstanding their claim to be monotheists, gave blind allegiance to their priests and divines, practically placing them in the position of God Himself. The verse exhorts both these communities to come back to their original belief in the Oneness of God and give up the worship of false deities who stand in the way of their accepting Islam. Thus, instead of seeking a compromise with these faiths, the verse virtually invites Christians and Jews to the faith of Islam, by drawing their attention to the doctrine of the Oneness of God which being, at least in its outer form, the common fundamental doctrine of all, could serve as a meeting ground for further approach.
It was exactly on these lines that Ahmad, the Promised Messiah, in his "Message of Peace", made an offer to the Hindus of India to enter into an agreement with the Muslims of his way of thinking to the effect that they (Hindus) would respect and honour the Holy Prophet of Islam and would look upon him as a true Messenger of God, even as he and his followers believed in Rama and Krishna as God’s Elect.
Special emphasis has been laid in the verse under comment on the Oneness of God—a doctrine on which in theory all revealed religions seem to agree, but regarding the details, of which no two Faiths are found to concur. Most religions claim to be monotheistic; but under the outer veneer of monotheism, polytheism very often lies hidden in most hideous forms. It is the simple faith of Islam alone which is really and truly monotheistic in all its aspects and which strongly condemns the association with God of anything or any being in His person, attributes, worship or works. It is most unfortunate, however, that in spite of Islam being such a strictly monotheistic faith, a section of present-day Muslims has drifted away into the quagmire of what cannot but be termed idol-worship in the wider sense of the word.
Incidentally, it may be noted that the letter mentioned by Bukhari and other Muslim traditionists as having been addressed by the Holy Prophet to Heraclius in the words of this verse inviting him to accept Islam has recently been discovered and found to contain the exact words quoted by Bukhari (R. Rel. vol. V. No. 8). This furnishes a strong proof of the essential authenticity of Bukhari and, for that matter, of other accepted works of Hadith.
a
9:31.
426A
This verse is wrongly considered by some to provide a basis for a compromise between Islam on the one hand and Christianity and Judaism on the other. It is argued that if these religions also teach and inculcate the doctrine of Divine Unity, then other Islamic teachings supposed to be of comparatively little importance could safely be left alone. It is unthinkable that the idea of compromise in matters of faith could ever have been encouraged, with a people who, in the immediately preceding verses, have been severely condemned for their false beliefs and who are so forcefully challenged to a prayer-contest to invoke the curse of God upon the holders of false beliefs. The Holy Prophet, while writing his missionary epistle to Heraclius, used this very verse, yet he forcefully invited the latter to accept Islam and threatened him with Divine punishment if he refused to do so (Bukhari). This shows beyond doubt that the mere fact of his believing in Divine Unity could not, according to the Holy Prophet, save He
قَالَ رَبِّ إِنِّى لَآ أَمْلِكُ إِلَّا نَفْسِى وَأَخِى ۖ فَٱفْرُقْ بَيْنَنَا وَبَيْنَ ٱلْقَوْمِ ٱلْفَٰسِقِينَ
Commentary:
Even if, as the Bible says, "the two men" referred to in 5:24 above were Joshua and Caleb, the present prayer of Moses remains true; for Aaron being a Prophet of God was the only one truly entitled to the guarantee expressed by Moses.
661A
Commentary:
Even if, as the Bible says, "the two men" referred to in 5:24 above were Joshua and Caleb, the present prayer of Moses remains true; for Aaron being a Prophet of God was the only one truly entitled to the guarantee expressed by Moses.
وَإِن كَانَ طَآئِفَةٌ مِّنكُمْ ءَامَنُوا۟ بِٱلَّذِىٓ أُرْسِلْتُ بِهِۦ وَطَآئِفَةٌ لَّمْ يُؤْمِنُوا۟ فَٱصْبِرُوا۟ حَتَّىٰ يَحْكُمَ ٱللَّهُ بَيْنَنَا ۚ وَهُوَ خَيْرُ ٱلْحَٰكِمِينَ
Commentary:
The verse refers to the last course that a Prophet adopts after the failure of all his efforts to make his people see the error of their ways and accept the truth. He leaves the whole matter in the hand of God and asks them to wait till God should show a decisive sign which would clearly distinguish between right and wrong.
986
Commentary:
The verse refers to the last course that a Prophet adopts after the failure of all his efforts to make his people see the error of their ways and accept the truth. He leaves the whole matter in the hand of God and asks them to wait till God should show a decisive sign which would clearly distinguish between right and wrong.
قَدِ ٱفْتَرَيْنَا عَلَى ٱللَّهِ كَذِبًا إِنْ عُدْنَا فِى مِلَّتِكُم بَعْدَ إِذْ نَجَّىٰنَا ٱللَّهُ مِنْهَا ۚ وَمَا يَكُونُ لَنَآ أَن نَّعُودَ فِيهَآ إِلَّآ أَن يَشَآءَ ٱللَّهُ رَبُّنَا ۚ وَسِعَ رَبُّنَا كُلَّ شَىْءٍ عِلْمًا ۚ عَلَى ٱللَّهِ تَوَكَّلْنَا ۚ رَبَّنَا ٱفْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِٱلْحَقِّ وَأَنتَ خَيْرُ ٱلْفَٰتِحِينَ
2:256; 40:8.
2:256; 40:8.
2:256; 40:8.
Commentary:
The argument of the followers of Shu‘aib for not renouncing their religion is continued in this verse. There could be only two reasons, they said, for giving up their faith; firstly if they had been false and insincere in their profession of faith; secondly, if their religion itself had been false. But as neither of these two things was true, therefore, it was impossible for them to give up their faith. They further reinforce their argument by the words, Our Lord comprehends all things in His knowledge, meaning that when they are fully convinced of their religion being the religion of God and of God being always in the right, it is impossible for them to recant their faith. There is only one possibility of their doing so, i.e. that Allah, our Lord, should so will, viz. that some hidden weakness or sin of theirs may move God to cut them asunder like a diseased limb. But they have faith in their Lord and trust in Him Who has given them the opportunity and the power to accept the truth. He would not let them go astray because His permitting them to forsake the path of rectitude would be inconsistent with His attribute of being their رب or Lord.
The words, In Allah have we put our trust, are also intended to imply that, as the votaries of truth have perfect faith in God, so no amount of persecution can intimidate them into giving it up. They are encouraged and strengthened by constantly praying to God to protect them from the plots and machinations of their enemies.
b
2:256; 40:8.
b
2:256; 40:8.
988
Commentary:
The argument of the followers of Shu‘aib for not renouncing their religion is continued in this verse. There could be only two reasons, they said, for giving up their faith; firstly if they had been false and insincere in their profession of faith; secondly, if their religion itself had been false. But as neither of these two things was true, therefore, it was impossible for them to give up their faith. They further reinforce their argument by the words, Our Lord comprehends all things in His knowledge, meaning that when they are fully convinced of their religion being the religion of God and of God being always in the right, it is impossible for them to recant their faith. There is only one possibility of their doing so, i.e. that Allah, our Lord, should so will, viz. that some hidden weakness or sin of theirs may move God to cut them asunder like a diseased limb. But they have faith in their Lord and trust in Him Who has given them the opportunity and the power to accept the truth. He would not let them go astray because His permitting them to forsake the path of rectitude would be inconsistent with His attribute of being their رب or Lord.
The words, In Allah have we put our trust, are also intended to imply that, as the votaries of truth have perfect faith in God, so no amount of persecution can intimidate them into giving it up. They are encouraged and strengthened by constantly praying to God to protect them from the plots and machinations of their enemies.
a
2:256; 40:8.
فَكَفَىٰ بِٱللَّهِ شَهِيدًۢا بَيْنَنَا وَبَيْنَكُمْ إِن كُنَّا عَنْ عِبَادَتِكُمْ لَغَٰفِلِينَ
46:6.
46:6.
c
46:6.
a
46:6.
1305
Commentary:
This verse clarifies and supports the interpretation put on the preceding verse.
e
46:6.
قُلْ يَجْمَعُ بَيْنَنَا رَبُّنَا ثُمَّ يَفْتَحُ بَيْنَنَا بِٱلْحَقِّ وَهُوَ ٱلْفَتَّاحُ ٱلْعَلِيمُ
这节经文一般认为指的是麦加的攻克。那时毫无疑问地要决定在穆斯林或不信的人这两方面哪一方面是 “在正确的引导之下” 以及哪一方面是 “明显地是错误的”。在这次伟大的胜利之后, 才在穆斯林和他们的反对者之间带来了心灵上的融合。
The verse generally is taken as referring to the Fall of Mecca when it was decided beyond a shadow of doubt as to which of the two parties— Muslims or disbelievers—was 'on right guidance' and which in manifest error.' It was after that great victory that a union of hearts was brought about between Muslims and their adversaries.
Important Words:
الفتاح (the Great Judge) is derived from فتح. They say فتح بینھم i.e. he judged between them. فتح الباب means he opened the door. فتاح means, Judge. الفتاح is an epithet applied to God meaning, the Great Judge; the Opener of the gates of His Mercy and of sustenance to His servants (Lane & Aqrab).
Commentary:
The verse is generally taken as referring to the Fall of Mecca when it was decided beyond the shadow of doubt as to which of the two parties—Muslims or disbelievers—was "on right guidance" and which "in manifest error." It was after that great victory that a union of hearts was brought about between Muslims and their adversaries, the latter having given up their false beliefs and doctrines joined the fold of Islam. The use of the expression یجمع بیننا in preference to the expression یـجمعنا points to this union of the hearts. The verse thus constitutes a prophecy about the Fall of Mecca. It may also refer to the Battle of Badr when for the first time Muslims and the Quraishite army were brought together.
1048
这节经文一般认为指的是麦加的攻克。那时毫无疑问地要决定在穆斯林或不信的人这两方面哪一方面是 “在正确的引导之下” 以及哪一方面是 “明显地是错误的”。在这次伟大的胜利之后, 才在穆斯林和他们的反对者之间带来了心灵上的融合。
3152
Important Words:
الفتاح (the Great Judge) is derived from فتح. They say فتح بینھم i.e. he judged between them. فتح الباب means he opened the door. فتاح means, Judge. الفتاح is an epithet applied to God meaning, the Great Judge; the Opener of the gates of His Mercy and of sustenance to His servants (Lane & Aqrab).
Commentary:
The verse is generally taken as referring to the Fall of Mecca when it was decided beyond the shadow of doubt as to which of the two parties—Muslims or disbelievers—was "on right guidance" and which "in manifest error." It was after that great victory that a union of hearts was brought about between Muslims and their adversaries, the latter having given up their false beliefs and doctrines joined the fold of Islam. The use of the expression یجمع بیننا in preference to the expression یـجمعنا points to this union of the hearts. The verse thus constitutes a prophecy about the Fall of Mecca. It may also refer to the Battle of Badr when for the first time Muslims and the Quraishite army were brought together.
2394
The verse generally is taken as referring to the Fall of Mecca when it was decided beyond a shadow of doubt as to which of the two parties— Muslims or disbelievers—was 'on right guidance' and which in manifest error.' It was after that great victory that a union of hearts was brought about between Muslims and their adversaries.
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
فَلَنَأْتِيَنَّكَ بِسِحْرٍ مِّثْلِهِۦ فَٱجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِدًا لَّا نُخْلِفُهُۥ نَحْنُ وَلَآ أَنتَ مَكَانًا سُوًى
7:112, 113; 26:37.
7:112, 113; 26:37.
7:112, 113; 26:37-40.
Important Words:
سوی (equal) is derived from سوی (saviya). They say سوی الرجل i.e. the affair of the man became established. ساواہ means, it was or became equal to it and like it in measure, extent, size, quantity or amount and in value, etc. سوی (siwan) or سوی(suwan) means, equal; or equal in respect of its two extremities; uniform or even; equidistant or midway between two parties or two places; مکاناً سوی also means, a marked place (Lane & Aqrab). See also 2:109 and 19:11.
The verse shows that Pharaoh possessed some sense of fairness. He seems to act with justice and impartiality in regard to the controversy that was to take place between Moses and the magicians.
d
7:112, 113; 26:37.
c
7:112, 113; 26:37-40.
2278
Important Words:
سوی (equal) is derived from سوی (saviya). They say سوی الرجل i.e. the affair of the man became established. ساواہ means, it was or became equal to it and like it in measure, extent, size, quantity or amount and in value, etc. سوی (siwan) or سوی(suwan) means, equal; or equal in respect of its two extremities; uniform or even; equidistant or midway between two parties or two places; مکاناً سوی also means, a marked place (Lane & Aqrab). See also 2:109 and 19:11.
The verse shows that Pharaoh possessed some sense of fairness. He seems to act with justice and impartiality in regard to the controversy that was to take place between Moses and the magicians.
c
7:112, 113; 26:37.
إِذْ دَخَلُوا۟ عَلَىٰ دَاوُۥدَ فَفَزِعَ مِنْهُمْ ۖ قَالُوا۟ لَا تَخَفْ ۖ خَصْمَانِ بَغَىٰ بَعْضُنَا عَلَىٰ بَعْضٍ فَٱحْكُم بَيْنَنَا بِٱلْحَقِّ وَلَا تُشْطِطْ وَٱهْدِنَآ إِلَىٰ سَوَآءِ ٱلصِّرَٰطِ
It appears from history that though Israelite power was at its zenith in the reigns of David and Solomon, yet mischief-mongers were busy stirring up discord and disaffection; and false charges were constantly raked up and spread against them and some evil-minded persons even sought to kill David. It is to one such attempt at David’s life that reference has been made in the verse under comment. Two of his enemies scaled the wall of his private chamber with the intention of taking him unawares, but finding him on his guard and realizing that their plan had miscarried, they tried to put him at ease and pretended as if they were merely two litigants who had come to seek his decision in a dispute. David, however, rightly understood their evil intention, and so naturally he was afraid of them.
Commentary:
It appears from history that though Israelite power was at its height in the reigns of David and Solomon, mischief-mongers tried to stir up discord and disaffection; and false charges were constantly raked up and spread against them and some evil-minded persons even sought to kill David. It is to one such attempt at David’s life that reference has been made in the verse under comment. Two of his enemies scaled the wall of his private chamber with the intention of taking him unawares and killing him, but finding him on his guard and realizing that their plan had miscarried they tried to put him at ease and pretended as if they were merely two litigants who had come to seek his decision in a dispute. David, however, rightly understood their evil intention, and so naturally he was afraid of them.
3393
Commentary:
It appears from history that though Israelite power was at its height in the reigns of David and Solomon, mischief-mongers tried to stir up discord and disaffection; and false charges were constantly raked up and spread against them and some evil-minded persons even sought to kill David. It is to one such attempt at David’s life that reference has been made in the verse under comment. Two of his enemies scaled the wall of his private chamber with the intention of taking him unawares and killing him, but finding him on his guard and realizing that their plan had miscarried they tried to put him at ease and pretended as if they were merely two litigants who had come to seek his decision in a dispute. David, however, rightly understood their evil intention, and so naturally he was afraid of them.
2523
It appears from history that though Israelite power was at its zenith in the reigns of David and Solomon, yet mischief-mongers were busy stirring up discord and disaffection; and false charges were constantly raked up and spread against them and some evil-minded persons even sought to kill David. It is to one such attempt at David’s life that reference has been made in the verse under comment. Two of his enemies scaled the wall of his private chamber with the intention of taking him unawares, but finding him on his guard and realizing that their plan had miscarried, they tried to put him at ease and pretended as if they were merely two litigants who had come to seek his decision in a dispute. David, however, rightly understood their evil intention, and so naturally he was afraid of them.
فَلِذَٰلِكَ فَٱدْعُ ۖ وَٱسْتَقِمْ كَمَآ أُمِرْتَ ۖ وَلَا تَتَّبِعْ أَهْوَآءَهُمْ ۖ وَقُلْ ءَامَنتُ بِمَآ أَنزَلَ ٱللَّهُ مِن كِتَٰبٍ ۖ وَأُمِرْتُ لِأَعْدِلَ بَيْنَكُمُ ۖ ٱللَّهُ رَبُّنَا وَرَبُّكُمْ ۖ لَنَآ أَعْمَٰلُنَا وَلَكُمْ أَعْمَٰلُكُمْ ۖ لَا حُجَّةَ بَيْنَنَا وَبَيْنَكُمُ ۖ ٱللَّهُ يَجْمَعُ بَيْنَنَا ۖ وَإِلَيْهِ ٱلْمَصِيرُ
2:140; 10:42.
11:113.
5:50.
The Holy Prophet is here enjoined to tell the followers of earlier Prophets that he believes in all the revealed Scriptures that had come before him. There exists, therefore, no cause for them to quarrel with him.
11:113.
5:50; 6:57.
2:140; 10:42.
Commentary:
The Holy Prophet is here enjoined to tell the followers of earlier Prophets that he believes in all the revealed Scriptures that had come before him. There was, therefore, no cause for them to quarrel with him. But since they continued to reject him, so time will show who is in the right and who in the wrong. The words, "Allah will gather us together" may imply a prophecy that disbelievers will join the fold of Islam.
a
11:113.
b
5:50.
c
2:140; 10:42.
1201
穆圣在这里奉命告知, 前先知的信徒们深信呈现在他们面前的全部启示经文。因此对他们来说, 没有理由和他争执。
a
11:113.
b
5:50; 6:57.
c
2:140; 10:42.
3613
Commentary:
The Holy Prophet is here enjoined to tell the followers of earlier Prophets that he believes in all the revealed Scriptures that had come before him. There was, therefore, no cause for them to quarrel with him. But since they continued to reject him, so time will show who is in the right and who in the wrong. The words, "Allah will gather us together" may imply a prophecy that disbelievers will join the fold of Islam.
a
2:140; 10:42.
c
11:113.
d
5:50.
2648
The Holy Prophet is here enjoined to tell the followers of earlier Prophets that he believes in all the revealed Scriptures that had come before him. There exists, therefore, no cause for them to quarrel with him.
قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِىٓ إِبْرَٰهِيمَ وَٱلَّذِينَ مَعَهُۥٓ إِذْ قَالُوا۟ لِقَوْمِهِمْ إِنَّا بُرَءَٰٓؤُا۟ مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ ٱللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ ٱلْعَدَٰوَةُ وَٱلْبَغْضَآءُ أَبَدًا حَتَّىٰ تُؤْمِنُوا۟ بِٱللَّهِ وَحْدَهُۥٓ إِلَّا قَوْلَ إِبْرَٰهِيمَ لِأَبِيهِ لَأَسْتَغْفِرَنَّ لَكَ وَمَآ أَمْلِكُ لَكَ مِنَ ٱللَّهِ مِن شَىْءٍ ۖ رَّبَّنَا عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ أَنَبْنَا وَإِلَيْكَ ٱلْمَصِيرُ
قرآن کریم میں دوسری جگہ آتا ہے کہ منافقوں کے لئے بھی استغفار نہ کرو۔ یہ اس کے اُلٹ نہیں۔ کیونکہ اس آیت سے صرف یہ نکلتا ہے کہ ابراہیمؑ کے چچا جن کا یہاں ذکر ہے منافق نہ تھے۔ بلکہ مذہب کے بارہ میں فریب خوردہ تھے۔ پس چونکہ نیک نیتی سے شرک کرتے تھے ان کے لئے استغفار جائز تھا۔ لیکن سورۃ توبہ کی آیت۱۱۴ سے پتہ لگتا ہے کہ ایک وقت ایسا آیا کہ حضرت ابراہیم علیہ السلام کو پتہ لگ گیا کہ ان کا چچا دُبدھا میں نہیں بلکہ سچے مذہب کا واقعی دشمن ہے تب انہوں نے اس سے براءت ظاہر کردی۔
19:48.
60:7.
6:79; 43:27.
Abraham’s example has been mentioned here to emphasize that whenever it becomes clear that a certain person or persons are inimically disposed towards truth and are bent upon extirpating it, all friendly relations with them are to be given up. The expression, Kafarna Bikum, which is generally translated as 'we disbelieve all that you believe in' may also mean, We have nothing to do with you; the expression, Kafara Bikadha, meaning, he declared himself to be clear or quit of such a thing (Lane).
60:7.
6:79; 43:27.
9:114; 19:48; 26:87.
Commentary:
Abraham, as elsewhere stated in the Quran (11:76), was a model of forbearance and tender-heartedness. His example has been mentioned here to emphasize the fact that whenever it becomes clear that a certain person or people are inimically disposed towards Truth and are bent upon extirpating it, all friendly relations with them are to be given up. The verse also implies that when God has brought into being a better brotherhood—the Brotherhood of Faith—than blood relationships, then why should Muslims be anxious to have friendly relations with those who are the enemies of God and His Prophet?
The expression کفرنا بکم which is generally translated as, "we disbelieve all that you believe" may also mean, "we have nothing to do with you;" the words کفر بکذا meaning, he declared himself to be clear or quit of such a thing (Lane).
a
60:7.
b
6:79; 43:27.
c
19:48.
1
قرآن کریم میں دوسری جگہ آتا ہے کہ منافقوں کے لئے بھی استغفار نہ کرو۔ یہ اس کے اُلٹ نہیں۔ کیونکہ اس آیت سے صرف یہ نکلتا ہے کہ ابراہیمؑ کے چچا جن کا یہاں ذکر ہے منافق نہ تھے۔ بلکہ مذہب کے بارہ میں فریب خوردہ تھے۔ پس چونکہ نیک نیتی سے شرک کرتے تھے ان کے لئے استغفار جائز تھا۔ لیکن سورۃ توبہ کی آیت۱۱۴ سے پتہ لگتا ہے کہ ایک وقت ایسا آیا کہ حضرت ابراہیم علیہ السلام کو پتہ لگ گیا کہ ان کا چچا دُبدھا میں نہیں بلکہ سچے مذہب کا واقعی دشمن ہے تب انہوں نے اس سے براءت ظاہر کردی۔
a
60:7.
b
6:79; 43:27.
c
9:114; 19:48; 26:87.
4213
Commentary:
Abraham, as elsewhere stated in the Quran (11:76), was a model of forbearance and tender-heartedness. His example has been mentioned here to emphasize the fact that whenever it becomes clear that a certain person or people are inimically disposed towards Truth and are bent upon extirpating it, all friendly relations with them are to be given up. The verse also implies that when God has brought into being a better brotherhood—the Brotherhood of Faith—than blood relationships, then why should Muslims be anxious to have friendly relations with those who are the enemies of God and His Prophet?
The expression کفرنا بکم which is generally translated as, "we disbelieve all that you believe" may also mean, "we have nothing to do with you;" the words کفر بکذا meaning, he declared himself to be clear or quit of such a thing (Lane).
a
19:48.
b
60:7.
c
6:79; 43:27.
3029
Abraham’s example has been mentioned here to emphasize that whenever it becomes clear that a certain person or persons are inimically disposed towards truth and are bent upon extirpating it, all friendly relations with them are to be given up. The expression, Kafarna Bikum, which is generally translated as 'we disbelieve all that you believe in' may also mean, We have nothing to do with you; the expression, Kafara Bikadha, meaning, he declared himself to be clear or quit of such a thing (Lane).