الانسان
Al-Insan
The Man • madinah • 31 Verses
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بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
ہَلۡ اَتٰی عَلَی الۡاِنۡسٰنِ حِیۡنٌ مِّنَ الدَّہۡرِ لَمۡ یَکُنۡ شَیۡـًٔا مَّذۡکُوۡرًا
19:68.
19:68.
19:68.
Important Words:
حین (period) is derived from حان. They say حان الشیء i.e. the time of the thing came near, it happened. حین means, time or a space or period of time, any time; a continuous time; an appointed time; time absolutely; the time when an event takes place; time without end (Lane & Aqrab).
الدھر (time) is infinitive noun from دھر. They say دھر القوم أمر مکروہ i.e. an evil event befell the people. دھر means, time from the beginning of the world to the end; any long or unlimited period of time; a period of time whether long or short; time without end, differing from زمان which means, time having end. دھر also means, an age; fate or fortune; an evil event or accident; a misfortune; a calamity, a purpose; a desire; the end that one has in view; a custom or habit (Lane & Aqrab).
Commentary:
الانسان (man) in this and the next verse does not mean human species as such, but every man. The verse means that before man is born, he is not mentioned, spoken of, or referred to; the reference being to his insignificant and unmentionable beginning.
b
19:68.
b
19:68.
4479
Important Words:
حین (period) is derived from حان. They say حان الشیء i.e. the time of the thing came near, it happened. حین means, time or a space or period of time, any time; a continuous time; an appointed time; time absolutely; the time when an event takes place; time without end (Lane & Aqrab).
الدھر (time) is infinitive noun from دھر. They say دھر القوم أمر مکروہ i.e. an evil event befell the people. دھر means, time from the beginning of the world to the end; any long or unlimited period of time; a period of time whether long or short; time without end, differing from زمان which means, time having end. دھر also means, an age; fate or fortune; an evil event or accident; a misfortune; a calamity, a purpose; a desire; the end that one has in view; a custom or habit (Lane & Aqrab).
Commentary:
الانسان (man) in this and the next verse does not mean human species as such, but every man. The verse means that before man is born, he is not mentioned, spoken of, or referred to; the reference being to his insignificant and unmentionable beginning.
b
19:68.
اِنَّا خَلَقۡنَا الۡاِنۡسٰنَ مِنۡ نُّطۡفَۃٍ اَمۡشَاجٍ نَّبۡتَلِیۡہِ فَجَعَلۡنٰہُ سَمِیۡعًۢا بَصِیۡرًا
18:38; 35:12; 36:78; 40:68; 80:20.
18:38; 35:12; 36:78; 40:68; 80:20.
Man is created from a sperm-drop which itself is a mixture of several things, the implication being that he has been endowed with various natural powers, faculties and attributes which are meant for his moral and spiritual advance. This process points only to a general rule of man’s creation; not that in no case could it be otherwise.
18:38; 35:12; 36:78; 40:68; 80:20.
Commentary:
أمشاج is the plural of مشیج which means, a mixture. Man is created from a sperm drop which itself is a mixture of several things, the implication being that he has been endowed with various natural powers, faculties and attributes meant for his moral and spiritual advance. This process of the creation of man points only to a general rule of creation; not that in no case could it be otherwise. The fact that man is gifted with insight and understanding signifies that he is a free agent, enjoying discretion and volition; therefore he is responsible for his actions. The belief in man’s freedom of action and responsibility leads inevitably to the belief in the Hereafter.
c
18:38; 35:12; 36:78; 40:68; 80:20.
c
18:38; 35:12; 36:78; 40:68; 80:20.
4480
Commentary:
أمشاج is the plural of مشیج which means, a mixture. Man is created from a sperm drop which itself is a mixture of several things, the implication being that he has been endowed with various natural powers, faculties and attributes meant for his moral and spiritual advance. This process of the creation of man points only to a general rule of creation; not that in no case could it be otherwise. The fact that man is gifted with insight and understanding signifies that he is a free agent, enjoying discretion and volition; therefore he is responsible for his actions. The belief in man’s freedom of action and responsibility leads inevitably to the belief in the Hereafter.
c
18:38; 35:12; 36:78; 40:68; 80:20.
3190
Man is created from a sperm-drop which itself is a mixture of several things, the implication being that he has been endowed with various natural powers, faculties and attributes which are meant for his moral and spiritual advance. This process points only to a general rule of man’s creation; not that in no case could it be otherwise.
اِنَّا ہَدَیۡنٰہُ السَّبِیۡلَ اِمَّا شَاکِرًا وَّاِمَّا کَفُوۡرًا
90:11.
90:11.
90:11.
Commentary:
God has given man reason and understanding. He has made him responsible for his actions, and through His Messengers and Prophets has shown him the way that leads to God-realization. But it is for man to make right use of God-given faculties and opportunities (this being the meaning of شکر), and by submitting to Divine laws to achieve the object of his creation or by flouting them to bring about his spiritual death.
d
90:11.
a
90:11.
4481
Commentary:
God has given man reason and understanding. He has made him responsible for his actions, and through His Messengers and Prophets has shown him the way that leads to God-realization. But it is for man to make right use of God-given faculties and opportunities (this being the meaning of شکر), and by submitting to Divine laws to achieve the object of his creation or by flouting them to bring about his spiritual death.
d
90:11.
اِنَّاۤ اَعۡتَدۡنَا لِلۡکٰفِرِیۡنَ سَلٰسِلَا۠ وَاَغۡلٰلًا وَّسَعِیۡرًا
18:103; 29:69; 33:9; 48:14.
Every action which a man does is followed by a corresponding act of God. The entanglements of disbelievers in worldly affairs will take the form of chains in the next world; cares of the world will take the form of iron- collars, and greed and carnal desires that of hell-fire and so on. See also {3116}.
18:103; 29:69; 33:9; 48:14.
Commentary:
For a detailed explanation of the nature and significance of the punishments of Hell, see 69:30-33. Briefly, the verse alludes to the fact that every deed which a man does is followed by a corresponding act of God. The entanglements of dis-believers in worldly affairs will take the form of chains in the next world, cares of the world will take the form of iron-collars, and greed and carnal desires that of Hellfire.
e
18:103; 29:69; 33:9; 48:14.
1546
一个人的每一个行为之后都会有安拉相应的行动。不信者在尘世的各种牵连纠缠都会化为后世的锁链; 尘世事物的关切将变为火狱的铁圈, 贪婪和色欲等等变为火狱。另见注释1479。
b
18:103; 29:69; 33:9; 48:14.
4482
Commentary:
For a detailed explanation of the nature and significance of the punishments of Hell, see 69:30-33. Briefly, the verse alludes to the fact that every deed which a man does is followed by a corresponding act of God. The entanglements of dis-believers in worldly affairs will take the form of chains in the next world, cares of the world will take the form of iron-collars, and greed and carnal desires that of Hellfire.
e
18:103; 29:69; 33:9; 48:14.
3191
Every action which a man does is followed by a corresponding act of God. The entanglements of disbelievers in worldly affairs will take the form of chains in the next world; cares of the world will take the form of iron- collars, and greed and carnal desires that of hell-fire and so on. See also {3116}.
اِنَّ الۡاَبۡرَارَ یَشۡرَبُوۡنَ مِنۡ کَاۡسٍ کَانَ مِزَاجُہَا کَافُوۡرًا
كَافُوْر (Kafur) 源出 كَفَرَ (Kafara), 意思是掩护或克制。这节经文的意思是, 饮用樟脑调合的杯子具有降低兽欲的效果。敬畏的信者的心胸因净化一切不洁思想, 并藉安拉深邃的认识的清凉解除情欲的火热。
Kafur is derived from Kafara which means, to cover or to suppress. The significance of the verse is that the quaffing of camphor-drink will have the effect of cooling down animal passions. The heart of righteous believers will be cleansed of all impure thoughts and they will be refrigerated with the coolness of deep Divine knowledge.
Important Words:
کافورا (camphor) is derived from کفر i.e. to cover or to suppress. The meaning is that the quaffing of camphor-drink will have the effect of cooling down animal passions. The heart of righteous believers will be cleansed of every impure thought and they will be refrigerated with the coolness of deep divine knowledge.
1547
كَافُوْر (Kafur) 源出 كَفَرَ (Kafara), 意思是掩护或克制。这节经文的意思是, 饮用樟脑调合的杯子具有降低兽欲的效果。敬畏的信者的心胸因净化一切不洁思想, 并藉安拉深邃的认识的清凉解除情欲的火热。
4483
Important Words:
کافورا (camphor) is derived from کفر i.e. to cover or to suppress. The meaning is that the quaffing of camphor-drink will have the effect of cooling down animal passions. The heart of righteous believers will be cleansed of every impure thought and they will be refrigerated with the coolness of deep divine knowledge.
3192
Kafur is derived from Kafara which means, to cover or to suppress. The significance of the verse is that the quaffing of camphor-drink will have the effect of cooling down animal passions. The heart of righteous believers will be cleansed of all impure thoughts and they will be refrigerated with the coolness of deep Divine knowledge.
عَیۡنًا یَّشۡرَبُ بِہَا عِبَادُ اللّٰہِ یُفَجِّرُوۡنَہَا تَفۡجِیۡرًا
敬畏的信者将饮用满杯甘泉, 那泉源是他们辛勤劳动开凿出来的。这就是 تَفْجِيْر (Tafjir) 这个字的意思。他们在人世所作的行为将以泉源的形式在后世出现。这是需要信者不断地努力奋斗的精神发展的第一阶段, 因为只有控制并制服了一个人的罪恶倾向, 才能做出精神上的进展。这节经文所提到的 “泉源” 就是安拉的爱和认识安拉的泉源。
The righteous believers will drink of cups which will be filled from springs that they will have dug with great labour, this being the meaning of the word Tafjir. The deeds, which they had done in the earthly life, would appear in the next world in the form of springs.
This is the first stage of spiritual evolution which requires hard and continuous striving on the part of believers, because unless man brings under control and suppresses his evil propensities, he cannot make any spiritual progress. "The spring" mentioned in the verse is the spring of God’s love and Divine realization.
Commentary:
Righteous believers will drink of cups which will be filled from springs which they have dug with great labour, i.e. the deeds which they had done in the earthly life would appear in the next world in the form of springs. This is the first stage of spiritual evolution which requires hard and continuous striving on the part of believers, because unless man brings under control, and suppresses, his evil propensities, he cannot make any spiritual progress. The "spring" mentioned in the verse is the spring of God’s love and Divine realization.
1548
敬畏的信者将饮用满杯甘泉, 那泉源是他们辛勤劳动开凿出来的。这就是 تَفْجِيْر (Tafjir) 这个字的意思。他们在人世所作的行为将以泉源的形式在后世出现。这是需要信者不断地努力奋斗的精神发展的第一阶段, 因为只有控制并制服了一个人的罪恶倾向, 才能做出精神上的进展。这节经文所提到的 “泉源” 就是安拉的爱和认识安拉的泉源。
1
یعنی وہ چشمہ جس میں کافوری خاصیّت ہوگی اس کا نام بھی کافور ہوگا۔ یعنی وہ بُرے جذبات کو ٹھنڈا کر دے گا۔
2
یعنی ان کے اعمال کی وجہ سے وہ چشمہ پھوڑا جائے گا۔
4484
Commentary:
Righteous believers will drink of cups which will be filled from springs which they have dug with great labour, i.e. the deeds which they had done in the earthly life would appear in the next world in the form of springs. This is the first stage of spiritual evolution which requires hard and continuous striving on the part of believers, because unless man brings under control, and suppresses, his evil propensities, he cannot make any spiritual progress. The "spring" mentioned in the verse is the spring of God’s love and Divine realization.
3192A
The righteous believers will drink of cups which will be filled from springs that they will have dug with great labour, this being the meaning of the word Tafjir. The deeds, which they had done in the earthly life, would appear in the next world in the form of springs.
This is the first stage of spiritual evolution which requires hard and continuous striving on the part of believers, because unless man brings under control and suppresses his evil propensities, he cannot make any spiritual progress. "The spring" mentioned in the verse is the spring of God’s love and Divine realization.
یُوۡفُوۡنَ بِالنَّذۡرِ وَیَخَافُوۡنَ یَوۡمًا کَانَ شَرُّہٗ مُسۡتَطِیۡرًا
“履行自己的誓愿” 意味着向安拉述职。人对自己的同类的义务在下一节经文中论述。
'Fulfilling the vow' signifies discharging of man’s duties to God. Man’s obligations to his fellow-beings are mentioned in the next verse.
Commentary:
Fulfilling "the vow" signifies the discharging of man’s duties to God. Man’s obligations to his fellow-beings are mentioned in the next verse.
1549
“履行自己的誓愿” 意味着向安拉述职。人对自己的同类的义务在下一节经文中论述。
4484A
Commentary:
Fulfilling "the vow" signifies the discharging of man’s duties to God. Man’s obligations to his fellow-beings are mentioned in the next verse.
3193
'Fulfilling the vow' signifies discharging of man’s duties to God. Man’s obligations to his fellow-beings are mentioned in the next verse.
وَیُطۡعِمُوۡنَ الطَّعَامَ عَلٰی حُبِّہٖ مِسۡکِیۡنًا وَّیَتِیۡمًا وَّاَسِیۡرًا
90:15-17.
90:15-17.
The verse may mean, (1) because the righteous believers love God, so in order to win His pleasure they feed the poor and the captives. (2) They feed the poor for the sake of feeding them, i.e. they do the good act of feeding the poor for the sake of doing good, seeking no reward, appreciation or approbation for what they do. (3) They feed the poor while they themselves love the money which they spend on them. (4) They feed the poor with wholesome and agreeable food, Ta‘am meaning agreeable and wholesome food (Lane).
2:178; 90:15-17.
Important Words:
طعام (food) is inf. noun from طعم i.e. he tasted or ate. طعام means, food; wholesome and agreeable food which satisfies the eater. They say ما یطعم آکل ھذا الطعام i.e. the eater of this food does not become satisfied (Lane).
Commentary:
The verse may mean: (1) Because they love God, so, in order to win His pleasure, they feed the poor and the captives. (2) They feed the poor for the sake of feeding them, i.e. they do the good act of feeding for the sake of doing good, seeking no reward, appreciation or approbation for what they do. (3) They feed the poor while they themselves need the money which they spend on others. The verse also signifies that the righteous believers give the poor wholesome and agreeable food, طعام meaning agreeable and wholesome food (Lane). This implies that the believers are expected to give in charity the things they love most. Elsewhere the Quran says: "You cannot attain to righteousness unless you spend in the way of Allah out of that which you love best (3:93).
a
90:15-17.
a
2:178; 90:15-17.
4485
Important Words:
طعام (food) is inf. noun from طعم i.e. he tasted or ate. طعام means, food; wholesome and agreeable food which satisfies the eater. They say ما یطعم آکل ھذا الطعام i.e. the eater of this food does not become satisfied (Lane).
Commentary:
The verse may mean: (1) Because they love God, so, in order to win His pleasure, they feed the poor and the captives. (2) They feed the poor for the sake of feeding them, i.e. they do the good act of feeding for the sake of doing good, seeking no reward, appreciation or approbation for what they do. (3) They feed the poor while they themselves need the money which they spend on others. The verse also signifies that the righteous believers give the poor wholesome and agreeable food, طعام meaning agreeable and wholesome food (Lane). This implies that the believers are expected to give in charity the things they love most. Elsewhere the Quran says: "You cannot attain to righteousness unless you spend in the way of Allah out of that which you love best (3:93).
a
90:15-17.
3194
The verse may mean, (1) because the righteous believers love God, so in order to win His pleasure they feed the poor and the captives. (2) They feed the poor for the sake of feeding them, i.e. they do the good act of feeding the poor for the sake of doing good, seeking no reward, appreciation or approbation for what they do. (3) They feed the poor while they themselves love the money which they spend on them. (4) They feed the poor with wholesome and agreeable food, Ta‘am meaning agreeable and wholesome food (Lane).
اِنَّمَا نُطۡعِمُکُمۡ لِوَجۡہِ اللّٰہِ لَا نُرِیۡدُ مِنۡکُمۡ جَزَآءً وَّلَا شُکُوۡرًا
Commentary:
In everything that a believer does his whole attention is directed towards winning the pleasure of God—his highest ambition. He wants no return, reward or appreciation. His reward is with his Lord and Master.
4485A
Commentary:
In everything that a believer does his whole attention is directed towards winning the pleasure of God—his highest ambition. He wants no return, reward or appreciation. His reward is with his Lord and Master.
اِنَّا نَخَافُ مِنۡ رَّبِّنَا یَوۡمًا عَبُوۡسًا قَمۡطَرِیۡرًا
Yaumun ‘Abusun means, a distressful or calamitous day, or a day that makes one distressful, and Yaumun Qamtarirun means, a distressful or calamitous day, or a day that makes one knit the brow or contract the skin between the eyes (Lane).
Important Words:
عبوساً (frowning) is derived from عبس. They say عبس وجھه i.e. he frowned; he grinned, frowning or looking sternly or austerely. یوم عبوس means, a distressful or calamitous day, or a day that makes one distressful (Lane).
قمطریر (calamitous) is derived from اقمطر which means, it was or became distressful or calamitous. یوم قمطریر means, a distressful or calamitous day, or a day that makes one knit the brow or contract the skin between the eyes. شر قمطریر means, an intense evil (Lane).
4486
Important Words:
عبوساً (frowning) is derived from عبس. They say عبس وجھه i.e. he frowned; he grinned, frowning or looking sternly or austerely. یوم عبوس means, a distressful or calamitous day, or a day that makes one distressful (Lane).
قمطریر (calamitous) is derived from اقمطر which means, it was or became distressful or calamitous. یوم قمطریر means, a distressful or calamitous day, or a day that makes one knit the brow or contract the skin between the eyes. شر قمطریر means, an intense evil (Lane).
3195
Yaumun ‘Abusun means, a distressful or calamitous day, or a day that makes one distressful, and Yaumun Qamtarirun means, a distressful or calamitous day, or a day that makes one knit the brow or contract the skin between the eyes (Lane).
فَوَقٰٮہُمُ اللّٰہُ شَرَّ ذٰلِکَ الۡیَوۡمِ وَلَقّٰٮہُمۡ نَضۡرَۃً وَّسُرُوۡرًا
وَجَزٰٮہُمۡ بِمَا صَبَرُوۡا جَنَّۃً وَّحَرِیۡرًا
22:24.
22:24.
22:24.
b
22:24.
a
22:24.
a
22:24.
مُّتَّکِئِیۡنَ فِیۡہَا عَلَی الۡاَرَآئِکِ ۖ لَا یَرَوۡنَ فِیۡہَا شَمۡسًا وَّلَا زَمۡہَرِیۡرًا
18:32; 36:57; 83:24.
20:120.
Important Words:
زمھریرا (excessive cold) is derived from زمھر. They say زمھرت العین او ازمھرت i.e. the eye became red on account of anger. ازمھر الیومmeans, the day became intensely cold. ازمھر وجھه means, his face became contracted with a stern or morose look. زمھریرmeans, cold or intense cold (Lane & Aqrab).
c
18:32; 36:57; 83:24.
d
20:120.
b
18:32; 36:57; 83:24.
c
20:120.
4487
Important Words:
زمھریرا (excessive cold) is derived from زمھر. They say زمھرت العین او ازمھرت i.e. the eye became red on account of anger. ازمھر الیومmeans, the day became intensely cold. ازمھر وجھه means, his face became contracted with a stern or morose look. زمھریرmeans, cold or intense cold (Lane & Aqrab).
b
18:32; 36:57; 83:24.
c
20:120.
وَدَانِیَۃً عَلَیۡہِمۡ ظِلٰلُہَا وَذُلِّلَتۡ قُطُوۡفُہَا تَذۡلِیۡلًا
وَیُطَافُ عَلَیۡہِمۡ بِاٰنِیَۃٍ مِّنۡ فِضَّۃٍ وَّاَکۡوَابٍ کَانَتۡ قَوَارِیۡرَا۠
43:72.
کُوْب اس برتن کو کہتے ہیں جس کی نہ ہتھی ہو نہ ٹونٹی اور یہ معنے اس صراحی پر صادق آتے ہیں جس کی گردن پتلی ہوتی ہے اور جسے گردن سے پکڑ کر اٹھایا جاتا ہے۔
قَوَارِیْر سے یہ مرادنہیں کہ وہ شیشے کی ہونگی بلکہ مراد یہ ہے کہ وہ بہت نازک ہونگی اور شیشے کی طرح شفاف ہونگی۔ جن میں مُنہ نظر آتا ہوگا۔
43:72.
43:72.
a
43:72.
1
کُوْب اس برتن کو کہتے ہیں جس کی نہ ہتھی ہو نہ ٹونٹی اور یہ معنے اس صراحی پر صادق آتے ہیں جس کی گردن پتلی ہوتی ہے اور جسے گردن سے پکڑ کر اٹھایا جاتا ہے۔
2
قَوَارِیْر سے یہ مرادنہیں کہ وہ شیشے کی ہونگی بلکہ مراد یہ ہے کہ وہ بہت نازک ہونگی اور شیشے کی طرح شفاف ہونگی۔ جن میں مُنہ نظر آتا ہوگا۔
d
43:72.
d
43:72.
قَوَارِیۡرَا۠ مِنۡ فِضَّۃٍ قَدَّرُوۡہَا تَقۡدِیۡرًا
Commentary:
The vessel from which the righteous will drink will be as white as silver and as bright and crystal clear as glass, and they will receive the paradisiacal drink in quantity according to the measure of the good deeds they had done in this life.
4488
Commentary:
The vessel from which the righteous will drink will be as white as silver and as bright and crystal clear as glass, and they will receive the paradisiacal drink in quantity according to the measure of the good deeds they had done in this life.
وَیُسۡقَوۡنَ فِیۡہَا کَاۡسًا کَانَ مِزَاجُہَا زَنۡجَبِیۡلًا
زَنْجَبِيْل (Zanjabil, 生姜) 这个字是 زَنَا (Zana, 登上) 和 جَبَلْ (Jabal, 大山) 的复合词, 意思是: 他登上大山。生姜对提高人体本身的热量很有用。它 (生姜) 能够在虚弱的身体内加强并产生热量, 所以使人可以登上陡峭的高峰。这两节经文都提到樟脑 (كَافُوْر, Kafur,) 和生姜, 目的是要注意一个信者所必须经过的两个阶段, 为的是从低级的奴隶状态在精神进展上发挥出热情, 升迁到德性和正义的高峰。第一阶段称为 كَافُوْر (樟脑) 阶段, 在这个阶段毒性受到抑制, 汹涌的情欲开始退却;因为只有在这个阶段抑制毒物才有效, 正像樟脑具有消除情欲的强大功能。但是克服一切困难所需要的精神力量是在第二阶段获得的, 这个阶段称为 زَنْجَبِيْل (生姜) 阶段。精神上的姜对精神系统有兴奋作用, 能显示出真主的美和光辉, 为灵魂提供营养。精神旅人得到了这种显示的支持就能横越阴郁的沙漠, 攀上陡峭的高山, 达到他的精神旅途的目的地。
The word Zanjabil, being a compound of Zana (to ascend) and Jabal (mountain) signifies, he ascended the mountain. Zanjabil or ginger is very useful in promoting the natural heat of the body. It gives strength to and generates heat in the weak body so as to enable a person to ascend precipitous heights. The two verses, in which Kafur (camphor) and Zanjabil (ginger) are mentioned, are meant to call attention to the two stages through which a believer has to pass in order to make spiritual advance from the low position of slavery to passions to the heights of virtue and righteousness. The first stage in which poisonous matter is suppressed and the flood of passions begins to subside is termed the Kafur (camphor) stage; for in this stage only the suppression of poisonous matter is effected just as camphor has the property of nullifying the strong effect of passion. But the spiritual power which is required to overcome all difficulties is acquired in the second s
Commentary:
زنجبیل (ginger) is a compound of زنی (meaning to ascend) and جبل (meaning mountain). The compound word زنجبیل therefore means, "he ascended the mountain." زنجبیل or ginger is the root of a plant, very useful in promoting the natural heat of the body. The name given to it points to this property, for it gives strength to and generates heat in the weak body so as to enable a person to ascend precipitous heights. These two verses in which کافور (camphor) and زنجبیل (ginger) are respectively spoken of call attention to the two stages through which a believer has to pass in order to make advance, from the low position of slavery to passion, to the heights of virtue and righteousness. The first stage is that in which poisonous materials are suppressed and the flood of passions begins to subside. This we term the کافور (camphor) stage; for in this stage what is effected is only the suppression of poisonous matter, just as کافور has the property of nullifying the strong effect of passion. But the spiritual power which is required to overcome all difficulties is acquired in the second stage which is called the زنجبیل stage. The spiritual ginger (زنجبیل) which has the effect of a tonic on the spiritual system is the manifestation of Divine Beauty and Glory which affords nourishment to the soul. Braced with this manifestation, the spiritual wayfarer is able to traverse the dreary deserts and to climb the steep heights to be met with on his spiritual journey. To make men understand these two spiritual stages two words have been employed by the Quran, viz. کافور or that which suppresses poisonous matters and زنجبیل or that which gives strength to ascend spiritual heights and overcome all difficulties in the spiritual journey. Whereas at the کافور (camphor) stage the righteous will themselves drink the wine of God’s love, at the much higher زنجبیل (ginger) stage they will be served with this elixir.
1550
زَنْجَبِيْل (Zanjabil, 生姜) 这个字是 زَنَا (Zana, 登上) 和 جَبَلْ (Jabal, 大山) 的复合词, 意思是: 他登上大山。生姜对提高人体本身的热量很有用。它 (生姜) 能够在虚弱的身体内加强并产生热量, 所以使人可以登上陡峭的高峰。这两节经文都提到樟脑 (كَافُوْر, Kafur,) 和生姜, 目的是要注意一个信者所必须经过的两个阶段, 为的是从低级的奴隶状态在精神进展上发挥出热情, 升迁到德性和正义的高峰。第一阶段称为 كَافُوْر (樟脑) 阶段, 在这个阶段毒性受到抑制, 汹涌的情欲开始退却;因为只有在这个阶段抑制毒物才有效, 正像樟脑具有消除情欲的强大功能。但是克服一切困难所需要的精神力量是在第二阶段获得的, 这个阶段称为 زَنْجَبِيْل (生姜) 阶段。精神上的姜对精神系统有兴奋作用, 能显示出真主的美和光辉, 为灵魂提供营养。精神旅人得到了这种显示的支持就能横越阴郁的沙漠, 攀上陡峭的高山, 达到他的精神旅途的目的地。
4489
Commentary:
زنجبیل (ginger) is a compound of زنی (meaning to ascend) and جبل (meaning mountain). The compound word زنجبیل therefore means, "he ascended the mountain." زنجبیل or ginger is the root of a plant, very useful in promoting the natural heat of the body. The name given to it points to this property, for it gives strength to and generates heat in the weak body so as to enable a person to ascend precipitous heights. These two verses in which کافور (camphor) and زنجبیل (ginger) are respectively spoken of call attention to the two stages through which a believer has to pass in order to make advance, from the low position of slavery to passion, to the heights of virtue and righteousness. The first stage is that in which poisonous materials are suppressed and the flood of passions begins to subside. This we term the کافور (camphor) stage; for in this stage what is effected is only the suppression of poisonous matter, just as کافور has the property of nullifying the strong effect of passion. But the spiritual power which is required to overcome all difficulties is acquired in the second stage which is called the زنجبیل stage. The spiritual ginger (زنجبیل) which has the effect of a tonic on the spiritual system is the manifestation of Divine Beauty and Glory which affords nourishment to the soul. Braced with this manifestation, the spiritual wayfarer is able to traverse the dreary deserts and to climb the steep heights to be met with on his spiritual journey. To make men understand these two spiritual stages two words have been employed by the Quran, viz. کافور or that which suppresses poisonous matters and زنجبیل or that which gives strength to ascend spiritual heights and overcome all difficulties in the spiritual journey. Whereas at the کافور (camphor) stage the righteous will themselves drink the wine of God’s love, at the much higher زنجبیل (ginger) stage they will be served with this elixir.
3196
The word Zanjabil, being a compound of Zana (to ascend) and Jabal (mountain) signifies, he ascended the mountain. Zanjabil or ginger is very useful in promoting the natural heat of the body. It gives strength to and generates heat in the weak body so as to enable a person to ascend precipitous heights. The two verses, in which Kafur (camphor) and Zanjabil (ginger) are mentioned, are meant to call attention to the two stages through which a believer has to pass in order to make spiritual advance from the low position of slavery to passions to the heights of virtue and righteousness. The first stage in which poisonous matter is suppressed and the flood of passions begins to subside is termed the Kafur (camphor) stage; for in this stage only the suppression of poisonous matter is effected just as camphor has the property of nullifying the strong effect of passion. But the spiritual power which is required to overcome all difficulties is acquired in the second s
عَیۡنًا فِیۡہَا تُسَمّٰی سَلۡسَبِیۡلًا
سَلْسَبِيْل (Salsabil) 这个字面意义是 “问路”, 所以这节经文的意思是: 在 زَنْجَبِيْل (生姜) 阶段, 精神旅人陶醉在真主的爱中, 因此他在过分急于觐见安拉的心情中到处打听, 询问每一个人有关到达真主的门槛的最近而最快的途径。
یہ بھی تمثیلی کلام ہے اور مراد یہ ہے کہ مومنوں کو پہلے کافوری پیالے ملیں گے۔ جن کی وجہ سے تمام بدخیالات مٹ جائیں گے۔ پھر سونٹھ کے چشمہ کا پانی ملے گا۔ جس سے نیک کاموں کی رغبت پیدا ہوگی۔ مگر ابھی تک نیکی کا جوش اتنا نہ ہوگا کہ وہ ایک طبعی تقاضے کے طور پر چلے۔ اس کے بعد سلسبیل نام کے چشمے سے ان کو پلایا جائے گا۔ سَلْسَبِیْل مرکب نام ہے اور اس کے معنے یہ ہیں کہ اپنے مقررہ راستے پر طبعی طور پر چلتا جا۔ کسی کوشش کی ضرورت تجھے پیش نہ آئے گی۔ گویا سب روحانی مقام ان چشموں کے ناموں سے ظاہر کر دئے ہیں۔
The word, Salsabil, literally meaning, 'enquire about the way,' the verse signifies that at the Zanjabil stage the spiritual wayfarer becomes so much intoxicated with Divine love that, in his overbearing anxiety to meet God, he enquires everywhere and of everyone about the nearest and speediest approach to the Divine threshold.
Commentary:
The word سلسبیل literally meaning "enquire about the way," the verse purports to say that at the زنجبیل (ginger) stage the spiritual wayfarer becomes so much intoxicated with Divine love that, in his overbearing anxiety to meet God, he enquires everywhere and of everyone about the nearest and speediest approach to the Divine threshold.
1551
سَلْسَبِيْل (Salsabil) 这个字面意义是 “问路”, 所以这节经文的意思是: 在 زَنْجَبِيْل (生姜) 阶段, 精神旅人陶醉在真主的爱中, 因此他在过分急于觐见安拉的心情中到处打听, 询问每一个人有关到达真主的门槛的最近而最快的途径。
1
یہ بھی تمثیلی کلام ہے اور مراد یہ ہے کہ مومنوں کو پہلے کافوری پیالے ملیں گے۔ جن کی وجہ سے تمام بدخیالات مٹ جائیں گے۔ پھر سونٹھ کے چشمہ کا پانی ملے گا۔ جس سے نیک کاموں کی رغبت پیدا ہوگی۔ مگر ابھی تک نیکی کا جوش اتنا نہ ہوگا کہ وہ ایک طبعی تقاضے کے طور پر چلے۔ اس کے بعد سلسبیل نام کے چشمے سے ان کو پلایا جائے گا۔ سَلْسَبِیْل مرکب نام ہے اور اس کے معنے یہ ہیں کہ اپنے مقررہ راستے پر طبعی طور پر چلتا جا۔ کسی کوشش کی ضرورت تجھے پیش نہ آئے گی۔ گویا سب روحانی مقام ان چشموں کے ناموں سے ظاہر کر دئے ہیں۔
4490
Commentary:
The word سلسبیل literally meaning "enquire about the way," the verse purports to say that at the زنجبیل (ginger) stage the spiritual wayfarer becomes so much intoxicated with Divine love that, in his overbearing anxiety to meet God, he enquires everywhere and of everyone about the nearest and speediest approach to the Divine threshold.
3197
The word, Salsabil, literally meaning, 'enquire about the way,' the verse signifies that at the Zanjabil stage the spiritual wayfarer becomes so much intoxicated with Divine love that, in his overbearing anxiety to meet God, he enquires everywhere and of everyone about the nearest and speediest approach to the Divine threshold.