فَٱخۡتَلَفَ ٱلۡأَحۡزَابُ مِنۢ بَيۡنِهِمۡۖ فَوَيۡلٞ لِّلَّذِينَ كَفَرُواْ مِن مَّشۡهَدِ يَوۡمٍ عَظِيمٍ
(37) Then the confederates[57] indeed differed among themselves; woe betide those who Denied the witnessing[58] of a Great Day.[59]
[57] al-Aḥzāb (lit. the confederates) are those who banded together or confederated (taḥazzabū) (cf. al-Ṭabarī, al-Qurṭubī). Many exegetes say that these groups that “banded together” are the Jews on one hand and the Christians on the other (cf. Ibn ‘Aṭiyyah, Ibn Kathīr, al-Shawkānī, al-Sa‘dī, al-Shinqīṭī). However, al-Wāḥidī and Ibn ‘Āshūr hold the view that these confederates were exclusively Christian sects.
The three major Christian sects during the early centuries were the Melkites, Jacobites, and Nestorians, each with distinct Christological views. The Melkites aligned with the Byzantine Empire and accepted the Council of Chalcedon (451 CE), which taught that Christ had two natures, divine and human, united in one person. The Jacobites (Syriac Orthodox Church) followed Jacob Baradaeus and embraced Miaphysitism, believing Christ had one united divine-human nature, rejecting Chalcedonian definitions. The Nestorians, followers of Nestorius, held that Christ had two separate natures—divine and human—and their teachings were condemned at the Council of Ephesus (431 CE), leading to the formation of the Church of the East.
[58] Mashhad means “witnessing,” and shahāda refers to being present with observation, either by sight or insight. The root of the word (shahida) denotes presence, knowledge, and informing (cf. al-Ṭabarī, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī al-Mufradāt).
[59] Woe befalls the deniers who hold a false belief about Jesus, and to other disbelievers as well, for denying their presence and witnessing on the Day of Resurrection, a day filled with hardships and terrors, encompassing the recompense for their deeds and what they will face of torment and punishment (cf. al-Wāḥidī, Ibn Kathīr, al-Sa‘dī, al-Shinqīṭī).
The three major Christian sects during the early centuries were the Melkites, Jacobites, and Nestorians, each with distinct Christological views. The Melkites aligned with the Byzantine Empire and accepted the Council of Chalcedon (451 CE), which taught that Christ had two natures, divine and human, united in one person. The Jacobites (Syriac Orthodox Church) followed Jacob Baradaeus and embraced Miaphysitism, believing Christ had one united divine-human nature, rejecting Chalcedonian definitions. The Nestorians, followers of Nestorius, held that Christ had two separate natures—divine and human—and their teachings were condemned at the Council of Ephesus (431 CE), leading to the formation of the Church of the East.
[58] Mashhad means “witnessing,” and shahāda refers to being present with observation, either by sight or insight. The root of the word (shahida) denotes presence, knowledge, and informing (cf. al-Ṭabarī, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī al-Mufradāt).
[59] Woe befalls the deniers who hold a false belief about Jesus, and to other disbelievers as well, for denying their presence and witnessing on the Day of Resurrection, a day filled with hardships and terrors, encompassing the recompense for their deeds and what they will face of torment and punishment (cf. al-Wāḥidī, Ibn Kathīr, al-Sa‘dī, al-Shinqīṭī).
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節: (37) 章: マルヤム章
クルアーンの対訳 - 英語対訳 - Dr. Waleed Bleyhesh Omary - 作業中 - 対訳の目次
Dr. Waleed Bleyhesh Omaryによる訳。