ROOT ص ف ف
12 verses • 7 derived words
📖 Lane's Lexicon
Classical definitions for root صفف
Morphology Tree
Lemmas and their derived stems found in the Quran.
صَفّ
Lemmaصٰٓفّٰت
Lemmaصَوَآفّ
Lemmaمَصۡفُوۡفَۃ
LemmaOther / General
Occurrences in Quran
Found 12 verses containing words derived from "S f f".
وَعُرِضُوۡا عَلٰی رَبِّکَ صَفًّا لَّقَدۡ جِئۡتُمُوۡنَا کَمَا خَلَقۡنٰکُمۡ اَوَّلَ مَرَّۃٍۭ ۚ بَلۡ زَعَمۡتُمۡ اَلَّنۡ نَّجۡعَلَ لَکُمۡ مَّوۡعِدًا
78:39.
6:95.
The words signify that they will become divested of all power and authority and will be reduced to a state of subjection and disgrace as before.
78:39.
6:95.
Commentary:
The words, And they will be presented to thy Lord standing in rows, mean that the decree of God about their final destruction will certainly come into force.
The clause, Now have you come to Us as We created you at first, signifies that they will become divested of all power and authority and will be reduced to a state of subjection and disgrace as before.
The expression, But you thought that We would fix no time for the fulfilment of Our promise, means that they had laboured under the misconception that We had lost all control over them and had fixed no time of reckoning for their iniquities and transgressions. The verse constitutes an amplification of v. 36 above where an analogous expression viz. I do not think that this will ever perish, occurs.
d
78:39.
e
6:95.
768
这些话意示他们将被剥夺一切权力和权威, 被削弱到以前那种从属和受辱的状态。
a
78:39.
b
6:95.
2089
Commentary:
The words, And they will be presented to thy Lord standing in rows, mean that the decree of God about their final destruction will certainly come into force.
The clause, Now have you come to Us as We created you at first, signifies that they will become divested of all power and authority and will be reduced to a state of subjection and disgrace as before.
The expression, But you thought that We would fix no time for the fulfilment of Our promise, means that they had laboured under the misconception that We had lost all control over them and had fixed no time of reckoning for their iniquities and transgressions. The verse constitutes an amplification of v. 36 above where an analogous expression viz. I do not think that this will ever perish, occurs.
b
78:39.
c
6:95.
1698
The words signify that they will become divested of all power and authority and will be reduced to a state of subjection and disgrace as before.
فَاَجۡمِعُوۡا کَیۡدَکُمۡ ثُمَّ ائۡتُوۡا صَفًّا ۚ وَقَدۡ اَفۡلَحَ الۡیَوۡمَ مَنِ اسۡتَعۡلٰی
Important Words:
کید (plan) means, a plan, a wile, an artifice, artful contrivance; device; a plot; a stratagem, art; cunning, ingenuity or skill (Lane).
Commentary:
The magicians were told that they could use any device, artifice or wile to defeat Moses. This implied a confession that with Pharaoh and his people the end justified the means.
In the verse an appeal has also been made to the magicians’ self-interest. They are told that if they were successful against Moses, it would be all to their good.
2284
Important Words:
کید (plan) means, a plan, a wile, an artifice, artful contrivance; device; a plot; a stratagem, art; cunning, ingenuity or skill (Lane).
Commentary:
The magicians were told that they could use any device, artifice or wile to defeat Moses. This implied a confession that with Pharaoh and his people the end justified the means.
In the verse an appeal has also been made to the magicians’ self-interest. They are told that if they were successful against Moses, it would be all to their good.
وَالۡبُدۡنَ جَعَلۡنٰہَا لَکُمۡ مِّنۡ شَعٰٓئِرِ اللّٰہِ لَکُمۡ فِیۡہَا خَیۡرٌ ۖ فَاذۡکُرُوا اسۡمَ اللّٰہِ عَلَیۡہَا صَوَآفَّ ۖ فَاِذَا وَجَبَتۡ جُنُوۡبُہَا فَکُلُوۡا مِنۡہَا وَاَطۡعِمُوا الۡقَانِعَ وَالۡمُعۡتَرَّ ۚ کَذٰلِکَ سَخَّرۡنٰہَا لَکُمۡ لَعَلَّکُمۡ تَشۡکُرُوۡنَ
为了牺牲而屠宰带到麦加的骆驼只是一种仪式, 象征了人们为其创造主与主宰准备献出自己的生命, 就像骆驼为自己的主人献出生命一样。这就是献牲的至高无上的宗旨与目的。这节经文所提到的其余宗旨是次要的。当朝觐者屠宰一头作为安拉的迹象的动物时, 都要被提醒记住牺牲的意义。这节经文指出屠宰后动物的肉应适当分配而不应浪费。
The slaughtering of camels which are brought to Mecca for sacrifice is but a symbol of man’s readiness to lay down his life for the sake of his Creator and Master just as camels lay down their lives for their own masters. This is the supreme object and purpose of Sacrifice, other objects mentioned in the verse being of secondary importance. The pilgrim is reminded of the significance of Sacrifice when he slaughters an animal which serves as a Sign of God. The verse also shows that the flesh of the slaughtered animal should be properly distributed and not wasted.
Important Words:
البدن (sacrificial camels) is the plural of بدنة which means, a she-camel or a male camel; a cow and a bull (preferably the first and the second) that is slaughtered at Mecca or brought there for sacrifice, so called because of its fatness, بدن (badana) as a verb meaning, he was or became big, bulky, big-bodied or corpulent or fat (Lane & Aqrab).
صواف (stand tied up in rows) is the plural of صافة which is derived from صوف. They say صوف القوم i.e. the people stood in rows. صواف means, standing in rows (Lane).
وجبت (they fall down). They say وجب الحائط i.e. the wall fell down. وجب الرجل means, the man fell down and died. وجب الشمس means, the sun set. فاذا وجبت جنوبھا means, when their sides fall upon the ground; when they die and fall down (Lane).
قانع (contented) is active participle from قنع (qania‘) which means, he was contented with his lot; and also from قنع(qana‘a) which means, he asked, he begged. قنع الجبل means, he ascended the mountain. القانع means, one who is contented with his lot; one who asks or begs; one of a people (Aqrab).
المعتر (one who supplicates) is derived from عر (‘arra). They say عرہ i.e. he vexed him; he did evil to him; he addressed or applied himself to obtain favour without asking; he came to him and sought his bounty. المعتر means, one who applies oneself to obtain favour without asking; one who comes to another to ask for a favour; a poor man (Lane & Aqrab).
Commentary:
The verse signifies that the slaughtering of camels which are brought to Mecca for sacrifice is but a symbol of man’s readiness to lay down his life for the sake of his Creator and Master just as camels lay down their lives for their own masters. This is the supreme object and purpose of sacrifice, other objects mentioned in the verse being of secondary importance. The pilgrim is reminded of the significance of sacrifice when he slaughters an animal and thus the animal serves as a sign of God.
865
为了牺牲而屠宰带到麦加的骆驼只是一种仪式, 象征了人们为其创造主与主宰准备献出自己的生命, 就像骆驼为自己的主人献出生命一样。这就是献牲的至高无上的宗旨与目的。这节经文所提到的其余宗旨是次要的。当朝觐者屠宰一头作为安拉的迹象的动物时, 都要被提醒记住牺牲的意义。这节经文指出屠宰后动物的肉应适当分配而不应浪费。
2467
Important Words:
البدن (sacrificial camels) is the plural of بدنة which means, a she-camel or a male camel; a cow and a bull (preferably the first and the second) that is slaughtered at Mecca or brought there for sacrifice, so called because of its fatness, بدن (badana) as a verb meaning, he was or became big, bulky, big-bodied or corpulent or fat (Lane & Aqrab).
صواف (stand tied up in rows) is the plural of صافة which is derived from صوف. They say صوف القوم i.e. the people stood in rows. صواف means, standing in rows (Lane).
وجبت (they fall down). They say وجب الحائط i.e. the wall fell down. وجب الرجل means, the man fell down and died. وجب الشمس means, the sun set. فاذا وجبت جنوبھا means, when their sides fall upon the ground; when they die and fall down (Lane).
قانع (contented) is active participle from قنع (qania‘) which means, he was contented with his lot; and also from قنع(qana‘a) which means, he asked, he begged. قنع الجبل means, he ascended the mountain. القانع means, one who is contented with his lot; one who asks or begs; one of a people (Aqrab).
المعتر (one who supplicates) is derived from عر (‘arra). They say عرہ i.e. he vexed him; he did evil to him; he addressed or applied himself to obtain favour without asking; he came to him and sought his bounty. المعتر means, one who applies oneself to obtain favour without asking; one who comes to another to ask for a favour; a poor man (Lane & Aqrab).
Commentary:
The verse signifies that the slaughtering of camels which are brought to Mecca for sacrifice is but a symbol of man’s readiness to lay down his life for the sake of his Creator and Master just as camels lay down their lives for their own masters. This is the supreme object and purpose of sacrifice, other objects mentioned in the verse being of secondary importance. The pilgrim is reminded of the significance of sacrifice when he slaughters an animal and thus the animal serves as a sign of God.
1954
The slaughtering of camels which are brought to Mecca for sacrifice is but a symbol of man’s readiness to lay down his life for the sake of his Creator and Master just as camels lay down their lives for their own masters. This is the supreme object and purpose of Sacrifice, other objects mentioned in the verse being of secondary importance. The pilgrim is reminded of the significance of Sacrifice when he slaughters an animal which serves as a Sign of God. The verse also shows that the flesh of the slaughtered animal should be properly distributed and not wasted.
اَلَمۡ تَرَ اَنَّ اللّٰہَ یُسَبِّحُ لَہٗ مَنۡ فِی السَّمٰوٰتِ وَالۡاَرۡضِ وَالطَّیۡرُ صٰٓفّٰتٍ ۖ کُلٌّ قَدۡ عَلِمَ صَلَاتَہٗ وَتَسۡبِیۡحَہٗ ۗ وَاللّٰہُ عَلِیۡمٌۢ بِمَا یَفۡعَلُوۡنَ
17:45; 59:25; 61:2; 62:2.
17:45; 59:25; 61:2; 62:2.
Angels of the Heavens.
Animate and inanimate things which are upon the earth such as men, animals, vegetables, and minerals.
The birds which fly in the air. In a spiritual sense, the three expressions respectively signify: (a) persons of very high spiritual status; (b) worldly-minded men whose whole attention and efforts are devoted to the acquirement of material pursuits and who have no thought or time for spiritual things and (c) people whose spiritual condition is midway between that of the two above-mentioned categories.
Whereas the clause, Whose praises all who are in the heavens and the earth celebrate, refers to the collective testimony that the whole universe bears to the Unity and Holiness of God, the words, Each one knows his own mode of prayer and praise, refer to the evidence which everything bears to Divine Unity and Holiness individually and separately by carrying out faithfully the task allotted to it by God. Salat has different meanings with reference to different objects. Used in connection with God it means Divine mercy; used in connection with angels, it means their asking forgiveness of God for men and used in connection with man, it means the prescribed form of Prayer (Lane).
17:45; 59:25; 61:2; 62:2.
Commentary:
The word من (who) taken to mean both animate and inanimate things, the expression "who are in the heavens and the earth and the birds with their wings outstretched" would signify three classes of beings i.e. (1) angels of the heaven; (2) animate and inanimate things which live upon or are related to the earth such as man, animals, vegetables, and minerals; (3) and the birds which fly in the air. Taken in a spiritual sense, the words "who are in the heavens," would mean persons of very high spiritual status, and "who are in the earth" would signify those unfortunate worldly-minded persons whose whole attention and efforts are devoted to material pursuits and who have no thought or time for spiritual things, and the words "the birds with their wings outstretched" would apply to those people whose spiritual condition is midway between that of the two above-mentioned categories. At one time they soar spiritually so high as to touch the very confines of the celestial firmament and at another time sink so low as to grovel in the dirt and dust of the earth.
The words کل قد علم صلاته و تسبیحه may mean: (i) each one of these beings and things knows his or its own mode of prayer and praise; (ii) God knows the reality of the prayer and praise of each one of these classes, God being the subject of the verb علم. Moreover, whereas the clause "Whose praises all who are in the heavens and the earth celebrate," refers to the collective testimony that the whole universe bears to the Unity and Holiness of God the words, "each one knows his own mode of prayer and praise," refer to the evidence which everything bears to Divine Unity and Holiness individually and separately by carrying out faithfully the task allotted to it by God. This may be the significance of the words "his own mode of prayer and praise." صلاة (prayer) has different meanings with reference to different objects; used about God, it means Divine mercy; used about angels, it means their asking forgiveness of God for men and used about men it means the prescribed form of Prayer (Lane & Aqrab).
b
17:45; 59:25; 61:2; 62:2.
a
17:45; 59:25; 61:2; 62:2.
2623
Commentary:
The word من (who) taken to mean both animate and inanimate things, the expression "who are in the heavens and the earth and the birds with their wings outstretched" would signify three classes of beings i.e. (1) angels of the heaven; (2) animate and inanimate things which live upon or are related to the earth such as man, animals, vegetables, and minerals; (3) and the birds which fly in the air. Taken in a spiritual sense, the words "who are in the heavens," would mean persons of very high spiritual status, and "who are in the earth" would signify those unfortunate worldly-minded persons whose whole attention and efforts are devoted to material pursuits and who have no thought or time for spiritual things, and the words "the birds with their wings outstretched" would apply to those people whose spiritual condition is midway between that of the two above-mentioned categories. At one time they soar spiritually so high as to touch the very confines of the celestial firmament and at another time sink so low as to grovel in the dirt and dust of the earth.
The words کل قد علم صلاته و تسبیحه may mean: (i) each one of these beings and things knows his or its own mode of prayer and praise; (ii) God knows the reality of the prayer and praise of each one of these classes, God being the subject of the verb علم. Moreover, whereas the clause "Whose praises all who are in the heavens and the earth celebrate," refers to the collective testimony that the whole universe bears to the Unity and Holiness of God the words, "each one knows his own mode of prayer and praise," refer to the evidence which everything bears to Divine Unity and Holiness individually and separately by carrying out faithfully the task allotted to it by God. This may be the significance of the words "his own mode of prayer and praise." صلاة (prayer) has different meanings with reference to different objects; used about God, it means Divine mercy; used about angels, it means their asking forgiveness of God for men and used about men it means the prescribed form of Prayer (Lane & Aqrab).
a
17:45; 59:25; 61:2; 62:2.
2050
Angels of the Heavens.
2050A
Animate and inanimate things which are upon the earth such as men, animals, vegetables, and minerals.
2050B
The birds which fly in the air. In a spiritual sense, the three expressions respectively signify: (a) persons of very high spiritual status; (b) worldly-minded men whose whole attention and efforts are devoted to the acquirement of material pursuits and who have no thought or time for spiritual things and (c) people whose spiritual condition is midway between that of the two above-mentioned categories.
2051
Whereas the clause, Whose praises all who are in the heavens and the earth celebrate, refers to the collective testimony that the whole universe bears to the Unity and Holiness of God, the words, Each one knows his own mode of prayer and praise, refer to the evidence which everything bears to Divine Unity and Holiness individually and separately by carrying out faithfully the task allotted to it by God. Salat has different meanings with reference to different objects. Used in connection with God it means Divine mercy; used in connection with angels, it means their asking forgiveness of God for men and used in connection with man, it means the prescribed form of Prayer (Lane).
وَالصّٰٓفّٰتِ صَفًّا
و (waw) 这一虚词的意思是: 也; 然后; 当……时; 在……期间; 同时, 一起; 同; 但是; 然而。它也和 رُبَّ (rubba) 同义, 即常常; 有时; 也许。它也是发誓用的一个虚词, 意思是, “召请” 或 “我宣誓” 或 “我引…为证”。«古兰经» 中, 安拉对某些人或东西郑重保证过, 或引他 (它) 们作为见证。一般来说, 当一个人对安拉发誓时, 他的目的是弥补证据不足这一缺陷, 或对他讲的话加重份量或说服力。他在没有其他人证明自己所说的话的时候, 他就这样做, 他召请安拉来证明自己所说的是事实。但这不是 «古兰经» 中的誓言。«古兰经» 采取这种形式时, 经中提出的真理用不到什么断言作证, 而是在誓言本身中就意示确实的论据。有时这些誓言指的是明显的自然法则, 而且用含蓄的方法要人们注意, 从明显的事物中可以推论出来的事物, 即精神法则。«古兰经» 中誓言的另一个目的是做出一个预言并在实现这个预言时证实它是真理。这就是这节经文中这一誓言的情况。
یعنی صحابہ کرامؓ۔ ان کے حالات سے کفار مکہ کا مقابلہ کرو تو اسلام کی سچائی خوب ظاہر ہو جائے گی۔
The particle waw means, also; then; while; during; at the same time, together; with; but; however. It is also synonymous with rubba, i.e. frequently; sometimes, perhaps. It is also a particle of swearing meaning, 'by' or 'I swear,' or 'I cite as witness' (Aqrab & Lane). Waw has been used in the present and the next two verses in the sense of 'by,' or 'I swear,' or 'I cite as witness.' In the Qur’an God has sworn by certain beings or things or has cited them as witnesses. Ordinarily, when a person takes an oath and swears by Allah his object is to supply the deficiency of insufficient testimony or to add weight or conviction to his statement. By so doing he calls God to witness that he speaks the truth when there is no other person to bear witness to his statement. But such is not the case with the Quranic oaths. When the Qur’an adopts such a form the truth of the statement it makes is not sought to be proved by a mere assertion but by a solid argument implied in the oath itself
Muslims standing in battle array facing the enemy or standing behind their Imam in the five daily Prayers.
Important Words:
و (by) means, also; then; while; during; at the same time, together; with; but; however. It is also synonymous with رب(rubba) i.e. frequently; sometimes, perhaps. It is also a particle of swearing meaning, 'by' or 'I swear' or 'I cite as witness.' (Aqrab & Lane).و has been used in the present and the next two verses in the sense of 'by' or 'I swear' or 'I cite as witness.'
The words الصافات صفا (who range themselves in close ranks) may signify: (1) Muslims standing in close rows behind their Imam in the five daily Prayers, or (2) Muslims who stand in battle array facing the enemy.
For a collective explanatory note on this and the next two verses see v. 4.
Commentary:
In this and the next two verses, God has sworn by certain beings or things or has cited them as witnesses. Ordinarily, when a person takes an oath, his object is to supply the deficiency of insufficient testimony or to add weight or conviction to his assertion. In fact, by so doing he calls God to witness that he speaks the truth, when there is no witness in the case. But such is not the case with the Quranic oaths. When the Quran adopts such a form, the truth of the statement it makes is not sought to be proved by a mere allegation but by a solid argument implied in the oath itself. Sometimes, these oaths refer to the obvious laws of nature and by implication draw attention to what may be inferred from what is obvious. Another object of a Quranic oath is to make a prophecy the fulfilment of which establishes its truth. For a collective note on this and the next verse see v. 4 below.
1079
و (waw) 这一虚词的意思是: 也; 然后; 当……时; 在……期间; 同时, 一起; 同; 但是; 然而。它也和 رُبَّ (rubba) 同义, 即常常; 有时; 也许。它也是发誓用的一个虚词, 意思是, “召请” 或 “我宣誓” 或 “我引…为证”。«古兰经» 中, 安拉对某些人或东西郑重保证过, 或引他 (它) 们作为见证。一般来说, 当一个人对安拉发誓时, 他的目的是弥补证据不足这一缺陷, 或对他讲的话加重份量或说服力。他在没有其他人证明自己所说的话的时候, 他就这样做, 他召请安拉来证明自己所说的是事实。但这不是 «古兰经» 中的誓言。«古兰经» 采取这种形式时, 经中提出的真理用不到什么断言作证, 而是在誓言本身中就意示确实的论据。有时这些誓言指的是明显的自然法则, 而且用含蓄的方法要人们注意, 从明显的事物中可以推论出来的事物, 即精神法则。«古兰经» 中誓言的另一个目的是做出一个预言并在实现这个预言时证实它是真理。这就是这节经文中这一誓言的情况。
1
یعنی صحابہ کرامؓ۔ ان کے حالات سے کفار مکہ کا مقابلہ کرو تو اسلام کی سچائی خوب ظاہر ہو جائے گی۔
3271
Important Words:
و (by) means, also; then; while; during; at the same time, together; with; but; however. It is also synonymous with رب(rubba) i.e. frequently; sometimes, perhaps. It is also a particle of swearing meaning, 'by' or 'I swear' or 'I cite as witness.' (Aqrab & Lane).و has been used in the present and the next two verses in the sense of 'by' or 'I swear' or 'I cite as witness.'
The words الصافات صفا (who range themselves in close ranks) may signify: (1) Muslims standing in close rows behind their Imam in the five daily Prayers, or (2) Muslims who stand in battle array facing the enemy.
For a collective explanatory note on this and the next two verses see v. 4.
Commentary:
In this and the next two verses, God has sworn by certain beings or things or has cited them as witnesses. Ordinarily, when a person takes an oath, his object is to supply the deficiency of insufficient testimony or to add weight or conviction to his assertion. In fact, by so doing he calls God to witness that he speaks the truth, when there is no witness in the case. But such is not the case with the Quranic oaths. When the Quran adopts such a form, the truth of the statement it makes is not sought to be proved by a mere allegation but by a solid argument implied in the oath itself. Sometimes, these oaths refer to the obvious laws of nature and by implication draw attention to what may be inferred from what is obvious. Another object of a Quranic oath is to make a prophecy the fulfilment of which establishes its truth. For a collective note on this and the next verse see v. 4 below.
2465
The particle waw means, also; then; while; during; at the same time, together; with; but; however. It is also synonymous with rubba, i.e. frequently; sometimes, perhaps. It is also a particle of swearing meaning, 'by' or 'I swear,' or 'I cite as witness' (Aqrab & Lane). Waw has been used in the present and the next two verses in the sense of 'by,' or 'I swear,' or 'I cite as witness.' In the Qur’an God has sworn by certain beings or things or has cited them as witnesses. Ordinarily, when a person takes an oath and swears by Allah his object is to supply the deficiency of insufficient testimony or to add weight or conviction to his statement. By so doing he calls God to witness that he speaks the truth when there is no other person to bear witness to his statement. But such is not the case with the Quranic oaths. When the Qur’an adopts such a form the truth of the statement it makes is not sought to be proved by a mere assertion but by a solid argument implied in the oath itself
2466
Muslims standing in battle array facing the enemy or standing behind their Imam in the five daily Prayers.
وَاِنَّا لَنَحۡنُ الصَّآفُّوۡنَ
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم اور صحابہ کرام جو نماز باجماعت ادا کرتے تھے۔
1
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم اور صحابہ کرام جو نماز باجماعت ادا کرتے تھے۔
مُتَّکِئِیۡنَ عَلٰی سُرُرٍ مَّصۡفُوۡفَۃٍ ۖ وَّزَوَّجۡنٰہُمۡ بِحُوۡرٍ عِیۡنٍ
18:32; 55:55; 76:14.
44:55; 56:23.
زَوَّجَ شَيْئًا بِشَئٍ (Zawwaja shai’an bi Shai’in) 的意思是, 他为一个东西与另一个东西配对成双; 他使之结合以成为同伴或类似者。حُوْر (Hur) 是 اَحْوَر (Ahwar--------阳性) 和 حَوْرَاء (Haura’--------阴性) 的复数, 意思是眼睛中露出所谓 حَوَار (Hawar) 这种品质的特点的人, 即极其白的眼白和极其黑的眼黑, 以及人体其余部分极其白和极其美。اَحْوَر (Ahwar) 的另一意思是纯洁或清醒的理智。
عِيْن (‘In) اَعْيَن (A‘yan) 和 عَيْنَاء (‘Aina’) 的复数, 意思分别是: 长着大大的黑色大眼睛的男女, 后者的意思也是一句好话或美言 (Lane, مُفْرَدَات--------Mufradat & تَاج --------Taj)。因此 حُوْر (Hur) 和 عِيْن (‘In) 这两词意味着人格和品德的美和纯洁。
死后的生命只是今世的形象和显现, 后世的赏罚只是今世作为的许多体现和形象。天园和火狱不是来自外面新的物质世界。不错, 这两者应是看得见、摸得着的, 你要说这些是物质的也可以, 但它们只是今世的精神事实的体现。今世的牵挂在后世可以清楚见到是枷锁。今世的灼痛的心同样会清楚地被视为熊熊的火焰, 信仰者对其养主和创造主所怀的爱将体现为将来生命中的美酒, 如此等等。因此在天园中将有花园、溪流、乳汁、蜂蜜、禽鸟的肉、酒、水果、宝座、伙伴和很多其他 的东西; 但这些都不是今世的事物, 只是今世人生的精神事实的体现。上面所解释的 زَوَّجْنَا (Zawwajna), حُوْر (Hur) 和 عِيْن (‘In) 这些词说明, 安拉的真正的仆人将奉命跟纯洁而清净的伙伴们生活在一起, 伙伴们的脸上将焕发着精神美的光辉; 或者, 他们将有佳人即他们的妻子相伴。
要理解并认识后世的赏罚的性质, 我们应记住, 后世是今世生命的延续。人的灵魂一旦离开了这具躯壳, 就会得到一副新的躯体, 因为灵魂没躯体就不能有进步, 不能享受幸福, 不能感受痛苦。新躯体精美雅致得就像今世的灵魂一样。因为新躯体的形状和性质难以理解, 和现在的肉体不同, 所以后世的赏罚的性质也不为我们所知。因此 «古兰经» 上就有这样的做法: “实际上, 任何人都不知道, 因为信仰者往常的善举, 有什么悦目的东西为他们储藏起来的” (32:18)。据记载, 穆圣曾说过, 谁的眼睛都没有见到过天园中的福祉, 谁的耳朵也没有听到过天园中的福祉, 谁的心也不能想象天园中的福祉 (بُخَارِی, Bukhari)。事实上, 天园中不会有罪恶, 没有轻浮或无聊的闲扯, 没有我们所理解的那种肉体上的快乐, 而是有充满的和平和安拉的喜悦 (56:26-27), 这一事实清楚地显示了 «古兰经» 上所构思和许给敬畏人们的天园。另见注释1018。
44:55; 56:23.
Zawwaja Shai’an bi Shai’in means, he paired or coupled a thing with a thing; he united it as its fellow or like. Hur is the plural of Ahwar (masc.) and Haura’ (fem.) and means, a person whose eyes are characterized by the quality termed Hawarun, i.e. intense whiteness of the white of the eye and intense blackness of the black thereof, with intense whiteness or fairness of the rest of the person. Ahwar also means, pure or clear intellect.
‘In is the plural of both A‘yan and ‘Aina’ which respectively mean, man and woman having black wide large eyes, the latter word also meaning, a good or beautiful saying or word (Lane, Mufradat & Taj). Thus the two words Hur and ‘In signify beauty and purity of person and character.
Life after death is only an image and manifestation of the present life, and the rewards and punishments of the next world would be only so many embodiments and images of the actions done in this life. Heaven and Hell are no new material worlds which come from outside. It is true that they shall be visible and palpable, call them material if you please, but they are only embodiments of the spiritual facts of this life. The entanglements of this world shall be seen as fetters on the feet in the next. The heart-burning of this world shall likewise be clearly seen as flames of burning fire, and the love, which a believer feels for his Lord and Creator, will appear embodied as w
18:32; 55:55; 76:14.
44:55; 56:23.
Important Words:
زوجنا (We shall consort). زوج الشیء بالشیء (zawwaja) means, he paired or coupled a thing with a thing; united it as its fellow or like. یزوجھم ذکرانا واناثاً means, He mixes them as males and females; He makes them pairs, males or females; He makes them in different sorts or sexes (42:51). اذا النفوس زوجت means, when the souls shall be united or when people are brought together. زوج means, any sort of thing; sort or species; a woman’s husband or a man’s wife; mate, consort, comrade; class. أزواج (plural) means, species; classes or groups; mates; pairs; etc. (Lane, Aqrab, Taj & Mufradat). احشروا الذین ظلموا و أزواجھم means, assemble those who acted wrongly along with their companions (37:23).
حور is the plural of both أحور and حوراء which are derived from حار. They say حار الثوب i.e. he washed the cloth and made it white. أحور (fem. حوراء) means, a man whose eyes are characterized by the quality termed حور (hawarun), i.e. intense whiteness of the white of the eye and intense blackness of the black thereof, with intense whiteness or fairness of the rest of the person. أحور also means, pure or clear intellect. مایعیش بأحور is said of a person whose affairs are not clean (Lane, Mufradat & Taj).
عین is the plural of both أعین (a‘yan) and عیناء which are derived from عین (‘ayina) which means, he had wide black eyes. أعین and عیناء respectively mean, man and woman having black, wide and large eyes. عیناء also means, a good or beautiful saying or word (Lane, Mufradat & Taj).
Commentary:
Description of the rewards and punishments of Heaven and Hell as given in some Quranic Surahs, particularly in Ar-Rahman, Al-Waqi‘ah and in the present Surah call for an explanatory note. The following points may be borne in mind for an appreciation of life after death:
1. According to the Quran, God’s handiwork as manifested in the creation of the universe, and in that of man placed at its centre, shows that man’s life on earth has a purpose higher and nobler and beyond mere eating and drinking or leading a more or less circumscribed existence (23:115-116).
2. There is a life after death and that life is the continuation of the life which man leads in this world. One’s heaven or hell begins from this very world; death only opening up vast and unknown vistas of ever-expanding spiritual progress.
3. As soon as the human soul leaves this tabernacle of clay, it is given a new body, because the soul can make no progress or enjoy no bliss or feel no pain without a body. Its development and progress depend upon its permanent connection with a body. The new body is as fine and delicate as the soul was in this world. In fact, it is the very soul in a new transformation which after having passed through certain experiences develops a new soul which possesses far higher and finer and more delicate faculties and perception than the soul from which it emanates. To this new soul the old soul serves as a body and man is able to perceive things through his new senses which he could perceive formerly only through the soul, and is able to partake of the pains and pleasures of the next world—the present body of clay being quite unfit for the new experience. That is why the Quran says, "And no soul knows what joy of the eyes is kept hidden for them, as a reward for their good works" (32:18). And the Holy Prophet explained this Quranic verse in a well-known saying. viz. "No eye has seen the blessings of Paradise, nor has any ear heard of them nor can human mind conceive of them" (Bukhari, Kitab bad’ul-khalq).
4. Life after death is only an image and manifestation of the present life and the rewards and punishments of the next world would be only embodiments and images of the actions done in this life. Heaven and Hell are not new material worlds which come from outside. It is true that they shall be visible and palpable, call them material, if you please, but they are only embodiments of the spiritual facts of this life. The spiritual torture of this world has been represented in the Quran as a physical punishment in the next. The chains to be put round the necks of disbelievers, for instance, represent the desires of this world which keep a man’s head bent upon the earth, and it is these desires that shall assume the shape of chains. Similarly, the entanglements of this world shall be seen as fetters on the feet in the next. The heart-burning of this world shall likewise be clearly seen as flames of burning fire, and the love which a believer feels for his Lord and Creator will appear embodied as wine in the life to come, etc. Thus there will be gardens, streams, milk, honey, flesh of birds, wine, fruits, thrones, companions and many other things in Paradise; but they will not be the things of this world but the embodiments of spiritual facts of the life of this world.
5. There will be no sin, levity, or vain talk in Paradise, no pleasures of the flesh as we understand them, but all-pervading peace and pleasure of God (56:26-27). In view of this Quranic conception of Paradise, it is the height of ignorance or blind prejudice to suggest that the Quran promises a sensuous Paradise to its followers.
Moreover, the words زوجنا and عین and as explained under Important Words above, present no difficulty and, in view of these explanations, the verse may mean that in Paradise the righteous servants of God will be made to live with pure and clean companions whose faces will be shining with radiant spiritual beauty; or they will have as companions fair maidens, i.e. their wives.
Besides, the promise, made to the righteous in this ands the following verses, was literally fulfilled when the Muslims conquered vast territories of the Byzantine and Iranian Empires, and all these things fell into their hands and thus the promise constituted an incontrovertible testimony to the fact that the promise about the next life is also true.
c
18:32; 55:55; 76:14.
d
44:55; 56:23.
1317
زَوَّجَ شَيْئًا بِشَئٍ (Zawwaja shai’an bi Shai’in) 的意思是, 他为一个东西与另一个东西配对成双; 他使之结合以成为同伴或类似者。حُوْر (Hur) 是 اَحْوَر (Ahwar--------阳性) 和 حَوْرَاء (Haura’--------阴性) 的复数, 意思是眼睛中露出所谓 حَوَار (Hawar) 这种品质的特点的人, 即极其白的眼白和极其黑的眼黑, 以及人体其余部分极其白和极其美。اَحْوَر (Ahwar) 的另一意思是纯洁或清醒的理智。
1318
عِيْن (‘In) اَعْيَن (A‘yan) 和 عَيْنَاء (‘Aina’) 的复数, 意思分别是: 长着大大的黑色大眼睛的男女, 后者的意思也是一句好话或美言 (Lane, مُفْرَدَات--------Mufradat & تَاج --------Taj)。因此 حُوْر (Hur) 和 عِيْن (‘In) 这两词意味着人格和品德的美和纯洁。
1319
死后的生命只是今世的形象和显现, 后世的赏罚只是今世作为的许多体现和形象。天园和火狱不是来自外面新的物质世界。不错, 这两者应是看得见、摸得着的, 你要说这些是物质的也可以, 但它们只是今世的精神事实的体现。今世的牵挂在后世可以清楚见到是枷锁。今世的灼痛的心同样会清楚地被视为熊熊的火焰, 信仰者对其养主和创造主所怀的爱将体现为将来生命中的美酒, 如此等等。因此在天园中将有花园、溪流、乳汁、蜂蜜、禽鸟的肉、酒、水果、宝座、伙伴和很多其他 的东西; 但这些都不是今世的事物, 只是今世人生的精神事实的体现。上面所解释的 زَوَّجْنَا (Zawwajna), حُوْر (Hur) 和 عِيْن (‘In) 这些词说明, 安拉的真正的仆人将奉命跟纯洁而清净的伙伴们生活在一起, 伙伴们的脸上将焕发着精神美的光辉; 或者, 他们将有佳人即他们的妻子相伴。
1320
要理解并认识后世的赏罚的性质, 我们应记住, 后世是今世生命的延续。人的灵魂一旦离开了这具躯壳, 就会得到一副新的躯体, 因为灵魂没躯体就不能有进步, 不能享受幸福, 不能感受痛苦。新躯体精美雅致得就像今世的灵魂一样。因为新躯体的形状和性质难以理解, 和现在的肉体不同, 所以后世的赏罚的性质也不为我们所知。因此 «古兰经» 上就有这样的做法: “实际上, 任何人都不知道, 因为信仰者往常的善举, 有什么悦目的东西为他们储藏起来的” (32:18)。据记载, 穆圣曾说过, 谁的眼睛都没有见到过天园中的福祉, 谁的耳朵也没有听到过天园中的福祉, 谁的心也不能想象天园中的福祉 (بُخَارِی, Bukhari)。事实上, 天园中不会有罪恶, 没有轻浮或无聊的闲扯, 没有我们所理解的那种肉体上的快乐, 而是有充满的和平和安拉的喜悦 (56:26-27), 这一事实清楚地显示了 «古兰经» 上所构思和许给敬畏人们的天园。另见注释1018。
c
18:32; 55:55; 76:14.
d
44:55; 56:23.
3943
Important Words:
زوجنا (We shall consort). زوج الشیء بالشیء (zawwaja) means, he paired or coupled a thing with a thing; united it as its fellow or like. یزوجھم ذکرانا واناثاً means, He mixes them as males and females; He makes them pairs, males or females; He makes them in different sorts or sexes (42:51). اذا النفوس زوجت means, when the souls shall be united or when people are brought together. زوج means, any sort of thing; sort or species; a woman’s husband or a man’s wife; mate, consort, comrade; class. أزواج (plural) means, species; classes or groups; mates; pairs; etc. (Lane, Aqrab, Taj & Mufradat). احشروا الذین ظلموا و أزواجھم means, assemble those who acted wrongly along with their companions (37:23).
حور is the plural of both أحور and حوراء which are derived from حار. They say حار الثوب i.e. he washed the cloth and made it white. أحور (fem. حوراء) means, a man whose eyes are characterized by the quality termed حور (hawarun), i.e. intense whiteness of the white of the eye and intense blackness of the black thereof, with intense whiteness or fairness of the rest of the person. أحور also means, pure or clear intellect. مایعیش بأحور is said of a person whose affairs are not clean (Lane, Mufradat & Taj).
عین is the plural of both أعین (a‘yan) and عیناء which are derived from عین (‘ayina) which means, he had wide black eyes. أعین and عیناء respectively mean, man and woman having black, wide and large eyes. عیناء also means, a good or beautiful saying or word (Lane, Mufradat & Taj).
Commentary:
Description of the rewards and punishments of Heaven and Hell as given in some Quranic Surahs, particularly in Ar-Rahman, Al-Waqi‘ah and in the present Surah call for an explanatory note. The following points may be borne in mind for an appreciation of life after death:
1. According to the Quran, God’s handiwork as manifested in the creation of the universe, and in that of man placed at its centre, shows that man’s life on earth has a purpose higher and nobler and beyond mere eating and drinking or leading a more or less circumscribed existence (23:115-116).
2. There is a life after death and that life is the continuation of the life which man leads in this world. One’s heaven or hell begins from this very world; death only opening up vast and unknown vistas of ever-expanding spiritual progress.
3. As soon as the human soul leaves this tabernacle of clay, it is given a new body, because the soul can make no progress or enjoy no bliss or feel no pain without a body. Its development and progress depend upon its permanent connection with a body. The new body is as fine and delicate as the soul was in this world. In fact, it is the very soul in a new transformation which after having passed through certain experiences develops a new soul which possesses far higher and finer and more delicate faculties and perception than the soul from which it emanates. To this new soul the old soul serves as a body and man is able to perceive things through his new senses which he could perceive formerly only through the soul, and is able to partake of the pains and pleasures of the next world—the present body of clay being quite unfit for the new experience. That is why the Quran says, "And no soul knows what joy of the eyes is kept hidden for them, as a reward for their good works" (32:18). And the Holy Prophet explained this Quranic verse in a well-known saying. viz. "No eye has seen the blessings of Paradise, nor has any ear heard of them nor can human mind conceive of them" (Bukhari, Kitab bad’ul-khalq).
4. Life after death is only an image and manifestation of the present life and the rewards and punishments of the next world would be only embodiments and images of the actions done in this life. Heaven and Hell are not new material worlds which come from outside. It is true that they shall be visible and palpable, call them material, if you please, but they are only embodiments of the spiritual facts of this life. The spiritual torture of this world has been represented in the Quran as a physical punishment in the next. The chains to be put round the necks of disbelievers, for instance, represent the desires of this world which keep a man’s head bent upon the earth, and it is these desires that shall assume the shape of chains. Similarly, the entanglements of this world shall be seen as fetters on the feet in the next. The heart-burning of this world shall likewise be clearly seen as flames of burning fire, and the love which a believer feels for his Lord and Creator will appear embodied as wine in the life to come, etc. Thus there will be gardens, streams, milk, honey, flesh of birds, wine, fruits, thrones, companions and many other things in Paradise; but they will not be the things of this world but the embodiments of spiritual facts of the life of this world.
5. There will be no sin, levity, or vain talk in Paradise, no pleasures of the flesh as we understand them, but all-pervading peace and pleasure of God (56:26-27). In view of this Quranic conception of Paradise, it is the height of ignorance or blind prejudice to suggest that the Quran promises a sensuous Paradise to its followers.
Moreover, the words زوجنا and عین and as explained under Important Words above, present no difficulty and, in view of these explanations, the verse may mean that in Paradise the righteous servants of God will be made to live with pure and clean companions whose faces will be shining with radiant spiritual beauty; or they will have as companions fair maidens, i.e. their wives.
Besides, the promise, made to the righteous in this ands the following verses, was literally fulfilled when the Muslims conquered vast territories of the Byzantine and Iranian Empires, and all these things fell into their hands and thus the promise constituted an incontrovertible testimony to the fact that the promise about the next life is also true.
c
18:32; 55:55; 76:14.d
44:55; 56:23.
2851
Zawwaja Shai’an bi Shai’in means, he paired or coupled a thing with a thing; he united it as its fellow or like. Hur is the plural of Ahwar (masc.) and Haura’ (fem.) and means, a person whose eyes are characterized by the quality termed Hawarun, i.e. intense whiteness of the white of the eye and intense blackness of the black thereof, with intense whiteness or fairness of the rest of the person. Ahwar also means, pure or clear intellect.
2851A
‘In is the plural of both A‘yan and ‘Aina’ which respectively mean, man and woman having black wide large eyes, the latter word also meaning, a good or beautiful saying or word (Lane, Mufradat & Taj). Thus the two words Hur and ‘In signify beauty and purity of person and character.
Life after death is only an image and manifestation of the present life, and the rewards and punishments of the next world would be only so many embodiments and images of the actions done in this life. Heaven and Hell are no new material worlds which come from outside. It is true that they shall be visible and palpable, call them material if you please, but they are only embodiments of the spiritual facts of this life. The entanglements of this world shall be seen as fetters on the feet in the next. The heart-burning of this world shall likewise be clearly seen as flames of burning fire, and the love, which a believer feels for his Lord and Creator, will appear embodied as w
اِنَّ اللّٰہَ یُحِبُّ الَّذِیۡنَ یُقٰتِلُوۡنَ فِیۡ سَبِیۡلِہٖ صَفًّا کَاَنَّہُمۡ بُنۡیٰنٌ مَّرۡصُوۡصٌ
穆斯林在他们彻底而无条件服从领导的指挥下, 可望建立一个坚定而牢固的阵线来抵御邪恶势力。但一个试图团结成一个强大而坚固的社会的民族, 必须具有一套生活规则、一个理想、一个目的、一个方针、一个计划以达到那个目的。
Muslims are expected to present a firm, compact and solid front to the forces of evil, under the command of their Leader whom they should give full and unqualified obedience. But a people who seek to become united into a solid and strong community, must possess one code of life, one ideal, one objective and one goal and one programme to achieve that objective.
9:111.
Important Words:
مرصوص (strong). They say رص البناء i.e. he made the building firm and compact, or he made it firm and strong; he joined it together; he stuck it together, one part to another, so that there might be no interstice in it; he plastered it with lead. تراصواmeans, they placed themselves close together in prayer or in battle so that there was no intervening space among them. بئر مرصوصة means, a well cased with lead (Lane & Aqrab).
Commentary:
Muslims are expected to present a firm, compact and united front to the forces of evil under the command of their leader whom they should give full and unqualified obedience. But for a people to become united into a solid and strong community, they must possess one code of life, one ideal, one objective and destination and one programme to achieve that objective.
1418
穆斯林在他们彻底而无条件服从领导的指挥下, 可望建立一个坚定而牢固的阵线来抵御邪恶势力。但一个试图团结成一个强大而坚固的社会的民族, 必须具有一套生活规则、一个理想、一个目的、一个方针、一个计划以达到那个目的。
c
9:111.
4224
Important Words:
مرصوص (strong). They say رص البناء i.e. he made the building firm and compact, or he made it firm and strong; he joined it together; he stuck it together, one part to another, so that there might be no interstice in it; he plastered it with lead. تراصواmeans, they placed themselves close together in prayer or in battle so that there was no intervening space among them. بئر مرصوصة means, a well cased with lead (Lane & Aqrab).
Commentary:
Muslims are expected to present a firm, compact and united front to the forces of evil under the command of their leader whom they should give full and unqualified obedience. But for a people to become united into a solid and strong community, they must possess one code of life, one ideal, one objective and destination and one programme to achieve that objective.
3035
Muslims are expected to present a firm, compact and solid front to the forces of evil, under the command of their Leader whom they should give full and unqualified obedience. But a people who seek to become united into a solid and strong community, must possess one code of life, one ideal, one objective and one goal and one programme to achieve that objective.
اَوَلَمۡ یَرَوۡا اِلَی الطَّیۡرِ فَوۡقَہُمۡ صٰٓفّٰتٍ وَّیَقۡبِضۡنَ ۚ مَا یُمۡسِکُہُنَّ اِلَّا الرَّحۡمٰنُ ۚ اِنَّہٗ بِکُلِّ شَیۡءٍۭ بَصِیۡرٌ
یعنی زلزلوں سے اور بیماریوں سے اس نے تم کو محفوظ کیا ہوا ہے۔ ورنہ پرندے آسمان پر اڑتے ہوئے انتظار کر رہے ہیں کہ تم پر عذاب آئے اور وہ جھپٹ کر تمہاری لاشیں کھائیں۔
16:80.
If the disbelievers continue to oppose Truth, they will be destroyed by famines, earthquakes; particularly by wars, and the birds of the skies will feast upon their dead bodies (16:80). See also note {1880} in "The Larger Edition of the Commentary."
16:80.
Commentary:
The verse as the context shows, refers to Divine punishment that is in store for disbelievers. It purports to say that if they continue to oppose truth, they will be destroyed by famines, earthquakes and particularly by wars, and the birds of the skies will feast on their dead bodies. The Merciful God grants them respite that they might accept the Heavenly Message and save themselves from Divine punishment. See also 16:80.
a
16:80.
1452
如果不信者继续反对真理, 他们将毁于饥荒、地震, 尤其是毁于战争, 天上的飞鸟将以他们的尸体为美餐 (16:80)。另见 《大版本的注释本》中第1880条注。
1
یعنی زلزلوں سے اور بیماریوں سے اس نے تم کو محفوظ کیا ہوا ہے۔ ورنہ پرندے آسمان پر اڑتے ہوئے انتظار کر رہے ہیں کہ تم پر عذاب آئے اور وہ جھپٹ کر تمہاری لاشیں کھائیں۔
b
16:80.
4298
Commentary:
The verse as the context shows, refers to Divine punishment that is in store for disbelievers. It purports to say that if they continue to oppose truth, they will be destroyed by famines, earthquakes and particularly by wars, and the birds of the skies will feast on their dead bodies. The Merciful God grants them respite that they might accept the Heavenly Message and save themselves from Divine punishment. See also 16:80.
a
16:80.
3083
If the disbelievers continue to oppose Truth, they will be destroyed by famines, earthquakes; particularly by wars, and the birds of the skies will feast upon their dead bodies (16:80). See also note {1880} in "The Larger Edition of the Commentary."
یَوۡمَ یَقُوۡمُ الرُّوۡحُ وَالۡمَلٰٓئِکَۃُ صَفًّا ۖ لَّا یَتَکَلَّمُوۡنَ اِلَّا مَنۡ اَذِنَ لَہُ الرَّحۡمٰنُ وَقَالَ صَوَابًا
11:106.
"The Spirit" here may signify the perfect spirit—the Holy Prophet; and "the day" may mean the Day of Resurrection.
11:106; 20:110.
Commentary:
"The Spirit" here may signify the perfect Spirit—the Holy Prophet; and "the day" may mean the Day of Resurrection. As applied to the present world, "the day" may signify the day of the Fall of Mecca and "the angels" may stand for the angelic Companions of the Holy Prophet who were with him on that day. For الروح see 16:3; 19:18; 32:10; 42:53.
c
11:106.
1580
“精神” 在这里可以表示完善的精神--------穆圣; “那一天” 的意思可以是复生日。
c
11:106; 20:110.
4549
Commentary:
"The Spirit" here may signify the perfect Spirit—the Holy Prophet; and "the day" may mean the Day of Resurrection. As applied to the present world, "the day" may signify the day of the Fall of Mecca and "the angels" may stand for the angelic Companions of the Holy Prophet who were with him on that day. For الروح see 16:3; 19:18; 32:10; 42:53.
d
11:106.
3234A
"The Spirit" here may signify the perfect spirit—the Holy Prophet; and "the day" may mean the Day of Resurrection.