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Qurʾān Ibn Rajab's Fifty Riyāḍ al-Ṣāliḥīn al-Adab al-Mufrad al-Luʾluʾ wa-al-Marjān Bukhārī Muslim Abū Dāwūd Tirmidhī Nasāʾī Ibn Mājah Dārimī Aḥmad Mālik Ḥākim Ibn Ḥibbān Bazzār Ibn Khuzaymah Ṭabarānī Nasāʾī's Kubrá Bayhaqī Aḥmad's Zuhd Suyūṭī
suyuti:4-1238b – ʿAli Fiá Qwlh or Kālladhī Mar > Qaryah > Kharj ʿUzayr
Translation not available.
السيوطي:٤-١٢٣٨b –

" عَنْ عَلِىٍّ فِى قوْله: {أَوْ كَالَّذِي مَرَّ عَلَى قَرْيَةٍ} قَالَ خَرجً عُزَيْرُ نَبِىُّ الله مِنْ مَدِينَتِهِ وَهُوَ شَابٌ فَمَرَّ عَلَى خَرِبَة وَهِىَ خَاوِيَةٌ عَلَى عُرُوشِهَا فَقَالَ: أنَّى يُحْيى هَذِهِ الله بَعْدَ مَوْتِها؟ فَأمَاتَهُ الله مِائَةَ عَامٍ، ثُمَّ بَعَثَهُ فَأوَّلُ مَا خَلَقَهُ مِنْهُ عَيْنَاهُ، فَجَعَلَ يَنْظُرُ إِلَى عِظَامِهِ، يُنْظَرُ بَعْضُهَا إِلَى بَعْضٍ كسِيَتْ لَحْمًا، ثُمَّ نُفِخَ فِيهِ الروحُ فَقِيلَ لَهُ: كمْ لَبِثْتَ؟

قَالَ: لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ، قَالَ: بَلْ لَبِثْتَ مَائِةَ عَامٍ، فَأتَى مَدِينَتهُ وَقَدْ تَرَكَ جَارا لَهُ إسْكَافًا شَابًا فَجَاء وَهُوَ شَيْخٌ كبِير".

عبد بن حميد، وابن المنذر، وابن أبى حاتم، [ك] الحاكم في المستدرك [ق] البيهقى في السنن في البعث

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Collected by Qurʾān
quran:2:259 –

Or ˹consider such an example˺ as the one who passed by a township which had fallen into ruin. He said, "How will Allah bring this to life after its death?" So Allah caused him to die for a hundred years; then He revived him. He said, "How long have you remained?" The man said, "I have remained a day or part of a day." He said, "Rather, you have remained one hundred years. Look at your food and your drink; it has not changed with time. And look at your donkey; and We will make you a sign for the people. And look at the bones ˹of this donkey˺ - how We raise them and then We cover them with flesh." And when it became clear to him, he said, "I know that Allah is over all things competent."

Or, did you see, such as he, Ezra (‘Uzayr), who (the kāf of ka’lladhī, ‘such as he who’, is extra) passed by a city, namely, the Holy House ˹sc. Jerusalem˺, riding on an ass and carrying with him a basket of figs and a cup of juice, ˹a city˺ that was fallen down, collapsed, upon its turrets, its roof tops: after Nebuchadnezzar had destroyed it; he said, ‘How (annā means kayfa, ‘how’) shall God give life to this now that it is dead?’, challenging the power of the exalted One, so God made him die, and remain dead for, a hundred years, then he raised him up, brought him back to life to show him how this could be done; He, God, said, ‘How long have you tarried?’, been here?; he said, ‘I have tarried a day, or part of a day’, because he fell asleep before noon, and was made dead and then brought back to life again at sunset, and thus he thought it was a day’s sleep; He said, ‘Nay; you have tarried a hundred years. Look at your food, the figs, and drink, the cup of juice, it has not spoiled, despite the length of time (the final hā’ of yatasannah, ‘to spoil’, is said to belong to the original root, s-n-h; but it is also said to be silent, in which case the root would be s-n-y; a variant reading omits the final hā’); and look at your ass, how it is, and he saw that it had died, and all that remained were its withered white bones. We did this so that you would know and, so that We would make you a sign, of ˹the truth of˺ the Resurrection, for the people. And look at the bones, of the ass, how We shall set them up, how We shall raise them back to life (nunshiruhā, or nanshiruhā, derived from the two expressions, nashara and anshara; a variant reading has nunshizuhā, meaning ‘How We shall move it and make it stand’); and then clothe them with flesh’, and when he looked at it, he saw that ˹the bones˺ had been reconstituted and clothed with flesh, and that the Spirit had been breathed into it, making it bray. So, when it was made clear to him, as a result of witnessing it, he said, ‘I know (a variant reading for a‘lam, ‘I know’, has ˹the imperative˺ i‘lam, ‘know!’, thus making it a command from God), with the knowledge of direct vision, that God has power over all things’.

القرآن:٢:٢٥٩ –

أَوْ كَالَّذِي مَرَّ عَلَىٰ قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحْيِي هَٰذِهِ اللَّهُ بَعْدَ مَوْتِهَا ۖ فَأَمَاتَهُ اللَّهُ مِائَةَ عَامٍ ثُمَّ بَعَثَهُ ۖ قَالَ كَمْ لَبِثْتَ ۖ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ ۖ قَالَ بَلْ لَبِثْتَ مِائَةَ عَامٍ فَانْظُرْ إِلَىٰ طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ ۖ وَانْظُرْ إِلَىٰ حِمَارِكَ وَلِنَجْعَلَكَ آيَةً لِلنَّاسِ ۖ وَانْظُرْ إِلَى الْعِظَامِ كَيْفَ نُنْشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا ۚ فَلَمَّا تَبَيَّنَ لَهُ قَالَ أَعْلَمُ أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

{أو} رأيت {كالذي} الكاف زائدة {مرَّ على قرية} هي بيت المقدس راكبا على حمار ومعه سلة تين وقدح عصير وهوعزيز {وهي خاوية} ساقطة {على عروشها} سقوطها لما خرَّبها بختنصر {قال أنَّى} كيف {يحيي هذه الله بعد موتها} استعظاما لقدرته تعالى {فأماته الله} وألبثه {مائه عام ثم بعثه} أحياء ليريه كيفية ذلك {قال} تعالى له {كم لبثت} مكثت هنا {قال لبثت يوما أو بعض يوم} لأنه نام أول النهار فقبض وأحيي عند الغروب فظن أنه يوم النوم {قال بل لبثت مائة عام فانظر إلى طعامك} التين {وشرابك} العصير {لم يتسنَّه} لم يتغير مع طول الزمان، والهاء قيل أصل من سانهت وقيل للسكت من سانيت وفي قراءة بحذفها {وانظر إلى حمارك} كيف هو فرآه ميتا وعظامه بيض تلوح فعلْنا ذلك لتعلم {ولنجعلك آية} على البعث {للناس وانظر إلى العظام} من حمارك {كيف ننشزها} نحييها بضم النون وقرئ بفتحها من أنشز ونشز - لغتان - وفي قراءة بضمها والزاي- نحركها ونرفعها- {ثم نكسوها لحما} فنظر إليه وقد تركبت وكسيت لحما ونفخ فيه الروح ونهق {فلما تبيَّن له} ذلك بالمشاهدة {قال أعلم} علم مشاهدة {أن الله على كل شيء قدير} وفي قراءة إعْلَمْ أمر من الله له.