Ruku 458 ع
Section 458 of 556 • 29 Verses
الطور
At-Tur
The Mount • makkah • 49 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
a
1:1.
a
See 1:1.
3929
Commentary:
See 1:1.
a
1:1.
وَٱلطُّورِ
طُور پر موسٰیؑ کی کتاب نازل ہوئی تھی جو آنحضرت صلی اللہ علیہ وسلم کی صداقت پر شاہد ہے۔
b
95:3.
1309
关于誓言的哲理、重要性和意义, 见注释1079。
1
طُور پر موسٰیؑ کی کتاب نازل ہوئی تھی جو آنحضرت صلی اللہ علیہ وسلم کی صداقت پر شاہد ہے۔
b
95:3.
3930
Commentary:
The particle واو may mean: "I swear" "I cite as witness;" etc. For the philosophy, importance and significance of oaths see 37:2; 51:2 & 91:2.
الطور (the Mount) stands for Mount Sinai. For a collective note on vv. 2-7 see v. 7 below.
b
95:3.
2843
For the philosophy, importance and significance of oaths see {2465}.
وَكِتَٰبٍ مَّسْطُورٍ
اس لکھی ہوئی کتاب سے مراد خود قرآن کریم ہے جس سے صداقت محمد صلی اللہ علیہ وسلم روز روشن کی طرح ثابت ہے۔
The Qur’an or the Book of Moses, preferably the former.
Commentary:
The expression "a Book inscribed," may refer to both the Quran and the Book of Moses, preferably to the former.
2
اس لکھی ہوئی کتاب سے مراد خود قرآن کریم ہے جس سے صداقت محمد صلی اللہ علیہ وسلم روز روشن کی طرح ثابت ہے۔
3931
Commentary:
The expression "a Book inscribed," may refer to both the Quran and the Book of Moses, preferably to the former.
2844
The Qur’an or the Book of Moses, preferably the former.
فِى رَقٍّ مَّنشُورٍ
کھلے ہوئے کاغذوں سے مراد یہ ہے کہ وہ مسلمانوں کے عمل کے مطابق جزدانوں میں رکھنے کے لئے نہیں۔ بلکہ سچا مسلمان اسے اس لئے گھر میں رکھتا ہے کہ ہر وقت پڑھتا رہے اور وہ ہر وقت کھلی رہے۔
Important Words:
رق (parchment) is the substantive noun from (raqqa) which means, it was or became thin, delicate in texture. رق means, fine parchment; white or fine piece of paper or skin, used for the purpose of writing on it (Lane).
Commentary:
The words "parchment unfolded," qualify the expression, "the Book inscribed," which stands for the Quran or the Book of Moses.
3
کھلے ہوئے کاغذوں سے مراد یہ ہے کہ وہ مسلمانوں کے عمل کے مطابق جزدانوں میں رکھنے کے لئے نہیں۔ بلکہ سچا مسلمان اسے اس لئے گھر میں رکھتا ہے کہ ہر وقت پڑھتا رہے اور وہ ہر وقت کھلی رہے۔
3932
Important Words:
رق (parchment) is the substantive noun from (raqqa) which means, it was or became thin, delicate in texture. رق means, fine parchment; white or fine piece of paper or skin, used for the purpose of writing on it (Lane).
Commentary:
The words "parchment unfolded," qualify the expression, "the Book inscribed," which stands for the Quran or the Book of Moses.
وَٱلْبَيْتِ ٱلْمَعْمُورِ
指耶路撒冷的犹太教圣殿或任何神圣的礼拜寺。这里也许最好还不如说指 «古兰经» 中所描绘成 “常常集合的场所” 的天房 (2:126); 指 “天房” (5:3); 指 “圣寺” (17:2); 指 “古寺” (22:30); 指 “安全之城” (95:4); 等。
یعنی ابراہیم علیہ السلام کے بعد محمد رسول اللہ صلی اللہ علیہ وسلم نے حج فرض کیا ہے اور اب مسلمان ہمیشہ حج کرتے رہیں گے اور محمد رسول اللہ صلی اللہ علیہ وسلم کی صداقت ثابت ہوتی رہے گی۔
The Temple at Jerusalem, or any sacred house of worship. Preferably the word may refer to the Ka‘bah, which is described in the Qur’an as "a Resort" (2:126); "the Sacred House" (5:3); "the Sacred Mosque" (17:2); "the Ancient House" (22:30); and "the Town of Security" (95:4); etc.
Important Words:
المعمور (Frequented) is derived from عمر. They say عمر بالمکان i.e. he stayed in the house or he occupied, tenanted or inhabited it. عمر البناء means, he kept the building in a good state. عمر المکان means, he visited the place. دار معمور means, an inhabited or a visited or frequented house. عمرربه (‘ammara) means, he worshipped his Creator (Lane & Aqrab).
Commentary:
The words "the Frequented House," may refer to the tabernacle that Moses had constructed in the wilderness where the Israelites worshipped, or to the Temple at Jerusalem, or to any sacred house of worship. But preferably it refers to the Ka‘bah which is described in the Quran also as "a Resort" (2:126); "the Sacred House" (5:3); "the Sacred Mosque" (17:2); "the Ancient House" (22:30); and "the Town of Security" (95:4); etc.
1310
指耶路撒冷的犹太教圣殿或任何神圣的礼拜寺。这里也许最好还不如说指 «古兰经» 中所描绘成 “常常集合的场所” 的天房 (2:126); 指 “天房” (5:3); 指 “圣寺” (17:2); 指 “古寺” (22:30); 指 “安全之城” (95:4); 等。
4
یعنی ابراہیم علیہ السلام کے بعد محمد رسول اللہ صلی اللہ علیہ وسلم نے حج فرض کیا ہے اور اب مسلمان ہمیشہ حج کرتے رہیں گے اور محمد رسول اللہ صلی اللہ علیہ وسلم کی صداقت ثابت ہوتی رہے گی۔
3933
Important Words:
المعمور (Frequented) is derived from عمر. They say عمر بالمکان i.e. he stayed in the house or he occupied, tenanted or inhabited it. عمر البناء means, he kept the building in a good state. عمر المکان means, he visited the place. دار معمور means, an inhabited or a visited or frequented house. عمرربه (‘ammara) means, he worshipped his Creator (Lane & Aqrab).
Commentary:
The words "the Frequented House," may refer to the tabernacle that Moses had constructed in the wilderness where the Israelites worshipped, or to the Temple at Jerusalem, or to any sacred house of worship. But preferably it refers to the Ka‘bah which is described in the Quran also as "a Resort" (2:126); "the Sacred House" (5:3); "the Sacred Mosque" (17:2); "the Ancient House" (22:30); and "the Town of Security" (95:4); etc.
2845
The Temple at Jerusalem, or any sacred house of worship. Preferably the word may refer to the Ka‘bah, which is described in the Qur’an as "a Resort" (2:126); "the Sacred House" (5:3); "the Sacred Mosque" (17:2); "the Ancient House" (22:30); and "the Town of Security" (95:4); etc.
وَٱلسَّقْفِ ٱلْمَرْفُوعِ
这里指穆撒用华盖的形式在荒野中搭起来的圣幕古犹太的移动式神堂, 古以色列人即在其中礼拜; 或指天房; 或指天; 最后的指称也许较恰当、中肯。
«古兰经» 的特色是, 当它必须作一个坚定的宣言并要对这个宣言给以强调和肯定的时候, 它就以某些存在或事物或自然法则或自然现象发誓, 或加以引证。这一章在开头几节经文中以某些与穆撒--------穆圣的极相似的人物密切相关的东西起誓。使穆撒得到启示的地方是在西奈山, 这个启示体现了经典和说到以色列人兄弟中将出一个伟大先知的预言 («申命记» 18:18和33:2)。显然穆圣就是预言中提到的那位伟大使者。在 «古兰经» 中他的降临被比作穆撒的降临 (73:16)。因此这章经文加以引证的是 “成文的经典” («圣经»或 «古兰经», 宁取后者), 成了穆圣主张的真理的永久而无可争辩的证明。“永远常为人出入之所”
--------天房--------最能说明它所构成其堡垒和中心的宗教是安拉的最后宗教。在漫长的几个世纪以前, 圣洁的圣人, 众先知之父, 伊布拉欣, 在他儿子伊斯马仪的协助下于天房奠基的同时祈求这地方成为安全可靠的避难所, 并藉此为宣讲传播安拉的一致和独一常德的中心。“高耸的屋顶” 一词指的是天, 第六节的意思是, 不 信者太愚蠢, 看不到这个简单事实: 因为穆圣不断得到真主的帮助, 他的事业进步而发达, 反对他的种种计谋证明都要落空而失败。
ہمیشہ بلند رہنے والی چھت سے بھی خانہ کعبہ مراد ہے اور مطلب یہ ہے کہ اس کی عزت خداتعالیٰ ہمیشہ قائم رکھے گا۔
The tabernacle which Moses set up in the wilderness, in the form of a canopy under which the Israelites worshipped, or the Ka‘bah; or the sky, the last reference being more appropriate and relevant.
It is characteristic of the Qur’an that when it has to make a firm declaration and impart emphasis and certainty to that declaration it swears by, or cites as witnesses, certain beings or objects or natural laws or phenomena. In the first few verses the Surah swears by certain things intimately connected with Moses—the counterpart of the Holy Prophet. It was on Tur that the revelation was vouchsafed to Moses which embodied his Law and the prophecies which spoke about the appearance of a great Divine Prophet from among the brethren of the Israelites (Deut. 18:18 & 33:2). Evidently, the Holy Prophet was the Divine Messenger spoken of in the prophecy. His advent is likened in the Qur’an to the advent of Moses (73:16). The Surah then cites, as evidence, the "Inscribed Book" (the Bibl
Commentary:
'The Elevated Roof' may also refer to the tabernacle which Moses set up in the wilderness in the form of a canopy under which the Israelites worshipped. Or it may refer to the Ka‘bah or to the sky or heaven the last reference being more appropriate and relevant.
1311
这里指穆撒用华盖的形式在荒野中搭起来的圣幕古犹太的移动式神堂, 古以色列人即在其中礼拜; 或指天房; 或指天; 最后的指称也许较恰当、中肯。
1312
«古兰经» 的特色是, 当它必须作一个坚定的宣言并要对这个宣言给以强调和肯定的时候, 它就以某些存在或事物或自然法则或自然现象发誓, 或加以引证。这一章在开头几节经文中以某些与穆撒--------穆圣的极相似的人物密切相关的东西起誓。使穆撒得到启示的地方是在西奈山, 这个启示体现了经典和说到以色列人兄弟中将出一个伟大先知的预言 («申命记» 18:18和33:2)。显然穆圣就是预言中提到的那位伟大使者。在 «古兰经» 中他的降临被比作穆撒的降临 (73:16)。因此这章经文加以引证的是 “成文的经典” («圣经»或 «古兰经», 宁取后者), 成了穆圣主张的真理的永久而无可争辩的证明。“永远常为人出入之所”
--------天房--------最能说明它所构成其堡垒和中心的宗教是安拉的最后宗教。在漫长的几个世纪以前, 圣洁的圣人, 众先知之父, 伊布拉欣, 在他儿子伊斯马仪的协助下于天房奠基的同时祈求这地方成为安全可靠的避难所, 并藉此为宣讲传播安拉的一致和独一常德的中心。“高耸的屋顶” 一词指的是天, 第六节的意思是, 不 信者太愚蠢, 看不到这个简单事实: 因为穆圣不断得到真主的帮助, 他的事业进步而发达, 反对他的种种计谋证明都要落空而失败。
5
ہمیشہ بلند رہنے والی چھت سے بھی خانہ کعبہ مراد ہے اور مطلب یہ ہے کہ اس کی عزت خداتعالیٰ ہمیشہ قائم رکھے گا۔
3934
Commentary:
'The Elevated Roof' may also refer to the tabernacle which Moses set up in the wilderness in the form of a canopy under which the Israelites worshipped. Or it may refer to the Ka‘bah or to the sky or heaven the last reference being more appropriate and relevant.
2846
The tabernacle which Moses set up in the wilderness, in the form of a canopy under which the Israelites worshipped, or the Ka‘bah; or the sky, the last reference being more appropriate and relevant.
It is characteristic of the Qur’an that when it has to make a firm declaration and impart emphasis and certainty to that declaration it swears by, or cites as witnesses, certain beings or objects or natural laws or phenomena. In the first few verses the Surah swears by certain things intimately connected with Moses—the counterpart of the Holy Prophet. It was on Tur that the revelation was vouchsafed to Moses which embodied his Law and the prophecies which spoke about the appearance of a great Divine Prophet from among the brethren of the Israelites (Deut. 18:18 & 33:2). Evidently, the Holy Prophet was the Divine Messenger spoken of in the prophecy. His advent is likened in the Qur’an to the advent of Moses (73:16). The Surah then cites, as evidence, the "Inscribed Book" (the Bibl
وَٱلْبَحْرِ ٱلْمَسْجُورِ
قرآن کریم سمندر کو علوم روحانیہ کا نشان قرار دیتا ہے۔ پس جوش مارنے والے سمندر سے مراد علوم قرآنی ہیں۔ جو ہمیشہ ظاہر ہوتے رہیں گے اور اسلام کی صداقت ثابت کرتے رہیں گے۔
81:7.
The words, "the Swollen Sea," may refer to the Red Sea where Pharaoh and his mighty hosts were drowned while pursuing the Israelites, or to the battlefield of Badr where all the great leaders of the Quraish were killed, as it was known as Al-Bahr, i.e. the sea (Nihayah).
81:7.
Important Words:
المسجور (swollen) is derived from سجر. They say سجر الماء النھر i.e. the water filled the stream. سجر التنور (sajjara) means, he filled the oven with firewood and heated it. سجر الماء means, he made the water to flow forth whithersoever it would. مسجور means, filled; kindled; still or quiet, or still and full at the same time; empty (Lane & Aqrab).
Commentary:
It is the characteristic of the Quran that when it has to make a firm declaration and impart emphasis and certainty to that declaration it swears by, or cites as witnesses, certain beings or objects or natural laws or phenomena. In the first few verses the Surah swears by certain things intimately connected with Moses—the counterpart of the Holy Prophet. It was on the Tur that the revelation was vouchsafed to Moses which embodied his Law and the prophecies which spoke about the appearance of a great Divine Prophet from among the brethren of the Israelites. That Prophet was to be the like of Moses and was to shine forth from mount Paran and to come with ten thousand saints, holding in his right hand a fiery law (Deut. 18:18 & 33: 2). Evidently, the Holy Prophet was the Divine Messenger spoken of in the prophecy. His advent is likened in the Quran to the advent of Moses (73:16). He shined forth from mount Paran, holding the Quran in his right hand and entered Mecca at the head of ten thousand saintly warriors. The Surah then cites, as evidence, the "Inscribed Book" which is the Bible or the Quran, preferably the latter, and which stands as a standing and incontrovertible testimony to the truth of the claims of the Holy Prophet. "The Frequented House"—the Ka‘bah,—more than anything else, shows that the religion of which it forms the citadel and the centre is God’s Final Dispensation. The site where the Ka‘bah stands was a dry barren waste where no sign of human or animal life was visible. Here, long centuries ago, a holy man of God—the Patriarch Abraham, aided and assisted by his son, Ishmael, while raising its foundations, had prayed that the place may become a haven of safety and security and may constitute the centre from where God’s Unity and Oneness may be proclaimed and preached. It was "this barren waste that didst not bear and didst not travail with child"which gave birth to the greatest son of man, as was spoken of old (Isa. 54:1). Here it was (as was foretold) that "the glory of God rose and shone; the multitudes of camels came, the dromedaries of Midian and Ephah, all came from Sheba and brought gold and incense and shewed forth the praises of the Lord" (Isa. 60:1-6).
The reference in the words "the Elevated Roof," being to heaven, the verse (v.6) signifies that the disbelievers are so unwise as not to see this simple fact that whereas the Prophet continuously receives Divine help and his cause progresses and prospers, failure dogs their footsteps and all their designs and plans against the Prophet prove abortive. In the words"the Swollen Sea," the reference may be to the Mediterranean Sea where Pharaoh and his mighty hosts were drowned while pursuing the Israelites or they may refer to the battlefield of Badr where all the great leaders of the Quraish were killed, as it was known as البحر i.e. the sea (Nihayah). The words may also apply to the Quran which like a fathomless sea of spiritual knowledge continues to throw out treasures of divine knowledge. "Why do not the disbelievers," the verse purports to say, "take a lesson from these patent facts and realize that opposition to God’s Messengers does not pay and will end in their ruin?"
a
81:7.
1313
“涨潮的大海” 可以指法老及强大的队伍在追赶以色列人时被淹死的红海, 也可指古莱什人所有大头领阵亡所在地白德尔战场, 如众所周知像海一样 (نِهَايَة, Nihayah)。
6
قرآن کریم سمندر کو علوم روحانیہ کا نشان قرار دیتا ہے۔ پس جوش مارنے والے سمندر سے مراد علوم قرآنی ہیں۔ جو ہمیشہ ظاہر ہوتے رہیں گے اور اسلام کی صداقت ثابت کرتے رہیں گے۔
a
81:7.
3935
Important Words:
المسجور (swollen) is derived from سجر. They say سجر الماء النھر i.e. the water filled the stream. سجر التنور (sajjara) means, he filled the oven with firewood and heated it. سجر الماء means, he made the water to flow forth whithersoever it would. مسجور means, filled; kindled; still or quiet, or still and full at the same time; empty (Lane & Aqrab).
Commentary:
It is the characteristic of the Quran that when it has to make a firm declaration and impart emphasis and certainty to that declaration it swears by, or cites as witnesses, certain beings or objects or natural laws or phenomena. In the first few verses the Surah swears by certain things intimately connected with Moses—the counterpart of the Holy Prophet. It was on the Tur that the revelation was vouchsafed to Moses which embodied his Law and the prophecies which spoke about the appearance of a great Divine Prophet from among the brethren of the Israelites. That Prophet was to be the like of Moses and was to shine forth from mount Paran and to come with ten thousand saints, holding in his right hand a fiery law (Deut. 18:18 & 33: 2). Evidently, the Holy Prophet was the Divine Messenger spoken of in the prophecy. His advent is likened in the Quran to the advent of Moses (73:16). He shined forth from mount Paran, holding the Quran in his right hand and entered Mecca at the head of ten thousand saintly warriors. The Surah then cites, as evidence, the "Inscribed Book" which is the Bible or the Quran, preferably the latter, and which stands as a standing and incontrovertible testimony to the truth of the claims of the Holy Prophet. "The Frequented House"—the Ka‘bah,—more than anything else, shows that the religion of which it forms the citadel and the centre is God’s Final Dispensation. The site where the Ka‘bah stands was a dry barren waste where no sign of human or animal life was visible. Here, long centuries ago, a holy man of God—the Patriarch Abraham, aided and assisted by his son, Ishmael, while raising its foundations, had prayed that the place may become a haven of safety and security and may constitute the centre from where God’s Unity and Oneness may be proclaimed and preached. It was "this barren waste that didst not bear and didst not travail with child"which gave birth to the greatest son of man, as was spoken of old (Isa. 54:1). Here it was (as was foretold) that "the glory of God rose and shone; the multitudes of camels came, the dromedaries of Midian and Ephah, all came from Sheba and brought gold and incense and shewed forth the praises of the Lord" (Isa. 60:1-6).
The reference in the words "the Elevated Roof," being to heaven, the verse (v.6) signifies that the disbelievers are so unwise as not to see this simple fact that whereas the Prophet continuously receives Divine help and his cause progresses and prospers, failure dogs their footsteps and all their designs and plans against the Prophet prove abortive. In the words"the Swollen Sea," the reference may be to the Mediterranean Sea where Pharaoh and his mighty hosts were drowned while pursuing the Israelites or they may refer to the battlefield of Badr where all the great leaders of the Quraish were killed, as it was known as البحر i.e. the sea (Nihayah). The words may also apply to the Quran which like a fathomless sea of spiritual knowledge continues to throw out treasures of divine knowledge. "Why do not the disbelievers," the verse purports to say, "take a lesson from these patent facts and realize that opposition to God’s Messengers does not pay and will end in their ruin?"
a
81:7.
2847
The words, "the Swollen Sea," may refer to the Red Sea where Pharaoh and his mighty hosts were drowned while pursuing the Israelites, or to the battlefield of Badr where all the great leaders of the Quraish were killed, as it was known as Al-Bahr, i.e. the sea (Nihayah).
إِنَّ عَذَابَ رَبِّكَ لَوَٰقِعٌ
51:6.
51:6.
51:6.
Commentary:
All the facts mentioned in the preceding six verses show that if disbelievers do not give up their evil ways and opposition to the Holy Prophet, Divine punishment would descend upon them and would break them to pieces. "The punishment of thy Lord," may also refer to the punishment of the Day of Resurrection.
b
51:6.
a
51:6.
3936
Commentary:
All the facts mentioned in the preceding six verses show that if disbelievers do not give up their evil ways and opposition to the Holy Prophet, Divine punishment would descend upon them and would break them to pieces. "The punishment of thy Lord," may also refer to the punishment of the Day of Resurrection.
b
51:6.
مَّا لَهُۥ مِن دَافِعٍ
يَوْمَ تَمُورُ ٱلسَّمَآءُ مَوْرًا
在那天, 天上一切的力量都将支持穆圣。在白德尔日, 这情形果然发生了。
قرآن کریم میں سَمَآء کا لفظ ہے مگر لغت میں سَمَآء آسمان کے علاوہ بادل کو بھی کہتے ہیں اور وہی معنے اس جگہ لگتے ہیں اور مطلب یہ ہے کہ قرآن مجید کے ذریعہ سے رحمت کے بادل دنیا پر چھا جائیں گے۔
On that day all the heavenly forces will operate in favour of the Holy Prophet. So did it happen on the Day of Badr.
Commentary:
The verse may signify that on that day all the heavenly forces will operate in favour of the Holy Prophet. So did it happen on the Day of Badr.
1314
在那天, 天上一切的力量都将支持穆圣。在白德尔日, 这情形果然发生了。
7
قرآن کریم میں سَمَآء کا لفظ ہے مگر لغت میں سَمَآء آسمان کے علاوہ بادل کو بھی کہتے ہیں اور وہی معنے اس جگہ لگتے ہیں اور مطلب یہ ہے کہ قرآن مجید کے ذریعہ سے رحمت کے بادل دنیا پر چھا جائیں گے۔
3937
Commentary:
The verse may signify that on that day all the heavenly forces will operate in favour of the Holy Prophet. So did it happen on the Day of Badr.
2848
On that day all the heavenly forces will operate in favour of the Holy Prophet. So did it happen on the Day of Badr.
وَتَسِيرُ ٱلْجِبَالُ سَيْرًا
پہاڑ سے مراد بڑے انسان یا بڑے نظام ہوتے ہیں اور مراد یہ ہے کہ جب قرآنی علوم پھیلیں گے تو حکومت عرب اور قیصر و کسریٰ کا نظام تتر بتر ہو جائے گا اور دنیا کے پردہ سے غائب ہو جائے گا۔
18:48; 78:21; 81:4.
On the day of retribution the leaders of disbelievers will meet with a terrible end. They will be blown away like chaff before the wind. Or, the verse may signify that the great Empires of the time will be broken and shattered. This and the preceding verse make a subtle allusion to the new order of things before which the old, decrepit and decayed systems will he swept away. These verses may equally apply to the Day of Judgment.
18:48; 78:21; 81:4.
Commentary:
The verse means that on the day of retribution the leaders of disbelievers will meet with a terrible end. They will be blown away like chaff before the wind. Or it may signify that the Iranian and Byzantine Empires will be broken and shattered. This and the preceding verse make a subtle allusion to the new order of things before which the old decrepit and decayed systems would be swept away. These verses may also apply to the Day of Judgement.
c
18:48; 78:21; 81:4.
1315
在报应之日, 不信者的头领将遭到可怕的结局。他们将像谷壳一样被大风席卷一空。这里也可指, 当时各大帝国将被粉碎。这里和上一节经文微妙地提出了衰败腐朽的老制度被消灭后的一种新秩序。这几节经文同样适用于最后审判日。
1
پہاڑ سے مراد بڑے انسان یا بڑے نظام ہوتے ہیں اور مراد یہ ہے کہ جب قرآنی علوم پھیلیں گے تو حکومت عرب اور قیصر و کسریٰ کا نظام تتر بتر ہو جائے گا اور دنیا کے پردہ سے غائب ہو جائے گا۔
a
18:48; 78:21; 81:4.
3938
Commentary:
The verse means that on the day of retribution the leaders of disbelievers will meet with a terrible end. They will be blown away like chaff before the wind. Or it may signify that the Iranian and Byzantine Empires will be broken and shattered. This and the preceding verse make a subtle allusion to the new order of things before which the old decrepit and decayed systems would be swept away. These verses may also apply to the Day of Judgement.
c
18:48; 78:21; 81:4.
2849
On the day of retribution the leaders of disbelievers will meet with a terrible end. They will be blown away like chaff before the wind. Or, the verse may signify that the great Empires of the time will be broken and shattered. This and the preceding verse make a subtle allusion to the new order of things before which the old, decrepit and decayed systems will he swept away. These verses may equally apply to the Day of Judgment.
فَوَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
ٱلَّذِينَ هُمْ فِى خَوْضٍ يَلْعَبُونَ
يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا
这里描述了不信者的罪恶得到充分证实, 而悔过之时已过的情形。
The verse depicts the disbelievers’ condition after their guilt will have been fully established and the time for repentance will have passed.
18:54; 21:40; 38:86.
Commentary:
The dead bodies of leaders of the Quraish who were killed in the Battle of Badr were thrown into a pit and the Holy Prophet went up to its edge and, addressing the dead bodies, is reported to have said "Did you find the promise of punishment of your Lord true? What God had promised me has been fulfilled" (Bukhari & Tabari). The verse is equally applicable to the punishment which will be meted out to disbelievers on the Resurrection Day.
1316
这里描述了不信者的罪恶得到充分证实, 而悔过之时已过的情形。
b
18:54; 21:40; 38:86.
3939
Commentary:
The dead bodies of leaders of the Quraish who were killed in the Battle of Badr were thrown into a pit and the Holy Prophet went up to its edge and, addressing the dead bodies, is reported to have said "Did you find the promise of punishment of your Lord true? What God had promised me has been fulfilled" (Bukhari & Tabari). The verse is equally applicable to the punishment which will be meted out to disbelievers on the Resurrection Day.
2850
The verse depicts the disbelievers’ condition after their guilt will have been fully established and the time for repentance will have passed.
هَٰذِهِ ٱلنَّارُ ٱلَّتِى كُنتُم بِهَا تُكَذِّبُونَ
51:15; 55:44.
c
51:15; 55:44.
أَفَسِحْرٌ هَٰذَآ أَمْ أَنتُمْ لَا تُبْصِرُونَ
Commentary:
When disbelievers will be confronted with the consequences of their evil deeds on the Day of Reckoning, they will be asked if they had realized that what God’s Messengers had told them was not a fake or forgery, or whether they still did not see the utter futility and falsity of their beliefs and doctrines. The verse may also refer to the day or reckoning for disbelievers in this life.
3940
Commentary:
When disbelievers will be confronted with the consequences of their evil deeds on the Day of Reckoning, they will be asked if they had realized that what God’s Messengers had told them was not a fake or forgery, or whether they still did not see the utter futility and falsity of their beliefs and doctrines. The verse may also refer to the day or reckoning for disbelievers in this life.
ٱصْلَوْهَا فَٱصْبِرُوٓا۟ أَوْ لَا تَصْبِرُوا۟ سَوَآءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ
14:22; 41:25.
14:22; 41:25.
14:22; 41:25.
Commentary:
The verse depicts the disbelievers’ condition after their guilt will be fully established and the time for repentance will have passed.
a
14:22; 41:25.
a
14:22; 41:25.
3941
Commentary:
The verse depicts the disbelievers’ condition after their guilt will be fully established and the time for repentance will have passed.
a
14:22; 41:25.
إِنَّ ٱلْمُتَّقِينَ فِى جَنَّٰتٍ وَنَعِيمٍ
15:46; 77:42, 43; 78:32, 33.
15:46; 77:42, 43; 78:32, 33.
7:44; 15:46; 19:64; 43:73-74; 44:56; 77:42-43; 78:32-33.
Commentary:
The present and the following verses recount some of the Divine favours and blessings that are bestowed on the righteous. These may also be taken as embodying a prophecy which was literally fulfilled when the dwellers of the barren and sandy deserts of Arabia conquered the great Iranian and Byzantine Empires.
b
15:46; 77:42, 43; 78:32, 33.
b
7:44; 15:46; 19:64; 43:73-74; 44:56; 77:42-43; 78:32-33.
3942
Commentary:
The present and the following verses recount some of the Divine favours and blessings that are bestowed on the righteous. These may also be taken as embodying a prophecy which was literally fulfilled when the dwellers of the barren and sandy deserts of Arabia conquered the great Iranian and Byzantine Empires.
b
15:46; 77:42, 43; 78:32, 33.
فَٰكِهِينَ بِمَآ ءَاتَىٰهُمْ رَبُّهُمْ وَوَقَىٰهُمْ رَبُّهُمْ عَذَابَ ٱلْجَحِيمِ
كُلُوا۟ وَٱشْرَبُوا۟ هَنِيٓـًٔۢا بِمَا كُنتُمْ تَعْمَلُونَ
مُتَّكِـِٔينَ عَلَىٰ سُرُرٍ مَّصْفُوفَةٍ ۖ وَزَوَّجْنَٰهُم بِحُورٍ عِينٍ
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
وَٱلَّذِينَ ءَامَنُوا۟ وَٱتَّبَعَتْهُمْ ذُرِّيَّتُهُم بِإِيمَٰنٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَآ أَلَتْنَٰهُم مِّنْ عَمَلِهِم مِّن شَىْءٍ ۚ كُلُّ ٱمْرِئٍۭ بِمَا كَسَبَ رَهِينٌ
یعنی اپنے اعمال کی جزا سزا سے اِدھر اُدھر نہیں ہو سکتا۔
40:9.
Whereas in the former verse it was stated that the righteous will be made to live with their pure, beautiful wives, this verse explains that their children will also be united with them, thus making their joy complete.
The mere fact of being related to a righteous man would do the believer no good. It is his own good works that will earn him his place in Paradise.
40:9.
Important Words:
ذریة (children) is derived from ذر. They say ذر اللّٰه عبادہ فی الارض i.e. God spread His servants upon the earth. ذریة used as both singular and plural (ذریات—plural) means, children or offspring of a man, male or female; little ones or young ones; descendants; progenitors or ancestors, women (Lane & Aqrab).
Commentary:
This verse further explains its predecessor. Whereas in the former verse it was stated that the righteous will be made to live with their pure, beautiful wives, this verse explains that their offspring will also be united with them, thus making their joy complete.
The words "Every man stands pledged for what he has earned," remove one possible misunderstanding, viz. that the mere fact of being related to a righteous man would do the believer no good. It is his own good works that will earn him his place in Paradise. The verse clearly speaks of man’s responsibility for his actions.
a
40:9.
1321
因为上一节经文中讲到要使敬畏的人和他们纯洁而美丽的妻子一起生活, 这里是解说还要使他们的儿女和他们团聚一堂, 由此使他们的欢乐更完善。
1322
仅仅和敬畏的人有亲戚关系, 不会对信者有好处。使他在天园中赢得一个安身之处, 要看他自己的善行。
1
یعنی اپنے اعمال کی جزا سزا سے اِدھر اُدھر نہیں ہو سکتا۔
a
40:9.
3944
Important Words:
ذریة (children) is derived from ذر. They say ذر اللّٰه عبادہ فی الارض i.e. God spread His servants upon the earth. ذریة used as both singular and plural (ذریات—plural) means, children or offspring of a man, male or female; little ones or young ones; descendants; progenitors or ancestors, women (Lane & Aqrab).
Commentary:
This verse further explains its predecessor. Whereas in the former verse it was stated that the righteous will be made to live with their pure, beautiful wives, this verse explains that their offspring will also be united with them, thus making their joy complete.
The words "Every man stands pledged for what he has earned," remove one possible misunderstanding, viz. that the mere fact of being related to a righteous man would do the believer no good. It is his own good works that will earn him his place in Paradise. The verse clearly speaks of man’s responsibility for his actions.
a
40:9.
2852
Whereas in the former verse it was stated that the righteous will be made to live with their pure, beautiful wives, this verse explains that their children will also be united with them, thus making their joy complete.
2853
The mere fact of being related to a righteous man would do the believer no good. It is his own good works that will earn him his place in Paradise.
وَأَمْدَدْنَٰهُم بِفَٰكِهَةٍ وَلَحْمٍ مِّمَّا يَشْتَهُونَ
55:12; 56:21.
55:12; 56:21.
b
55:12; 56:21.
a
55:12; 56:21.
b
55:12; 56:21.يَتَنَٰزَعُونَ فِيهَا كَأْسًا لَّا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ
یعنی بعد از موت جس چیز کا نام شراب آتا ہے‘ وہ شراب محبتِ الٰہی ہے۔ اس سے دماغ خراب نہیں ہوتا اور نہ انسان بے ہودہ بکواس کرتا ہے اور نہ گالی گلوچ دیتا ہے۔
19:63; 56:26; 78:36.
Important Words:
یتنازعون (will pass from one to another) is derived from نزع. They say نازع فلانا i.e. he shook hands with such a one. نازع الکأسmeans, he took the cup. تنازعوا الکأس means, they took the cup from one another’s hand (Aqrab).
c
19:63; 56:26; 78:36.
1323
تَنازَعُو الْكَأسَ (Tanaza‘ul-Ka’sa) 的意思是, 他们彼此交杯。(اَقْرَبْ--------Aqrab)
2
یعنی بعد از موت جس چیز کا نام شراب آتا ہے‘ وہ شراب محبتِ الٰہی ہے۔ اس سے دماغ خراب نہیں ہوتا اور نہ انسان بے ہودہ بکواس کرتا ہے اور نہ گالی گلوچ دیتا ہے۔
b
19:63; 56:26; 78:36.
3945
Important Words:
یتنازعون (will pass from one to another) is derived from نزع. They say نازع فلانا i.e. he shook hands with such a one. نازع الکأسmeans, he took the cup. تنازعوا الکأس means, they took the cup from one another’s hand (Aqrab).
c
19:63; 56:26; 78:36.
2854
Tanaza‘ul-Ka’sa means, they took the cup from one another’s hand (Aqrab).
۞ وَيَطُوفُ عَلَيْهِمْ غِلْمَانٌ لَّهُمْ كَأَنَّهُمْ لُؤْلُؤٌ مَّكْنُونٌ
56:18; 76:20.
غِلْمَان (Ghilman, 青年们) 是 غُلَام (Ghulam, 青年; 仆人; 儿子) 的复数等等。(Lane) 这个词在 «古兰经» 中也用作为 وَلَد (Walad) 的同义词, 意思是儿子 (3:41; 15:54; 19:8; 37:102; 51:29)。وِلْدَان (Wildan, 儿子们) 这词在 «古兰经» 中另外 (76:20) 也用代替 غِلْمَان (Ghilman), 说明在天园中与敬畏的人到处活动的青年将是他们自己的儿子。这节经文也可以指安拉的许诺, 巨大的财富和权力将归穆 斯林以及将伺候他们的成批仆人所有。
یعنی پاکباز۔
56:18; 76:20.
Ghilman (youths) is plural of Ghulam which means, a youth; servant; son; etc. (Lane). The word has also been used in the Qur’an synonymously with Walad in the sense of son (3:41; 15:54; 19:8; 37:102; 51:29). Elsewhere in the Qur’an (76:20), the word Wildan (sons) has been substituted for Ghilman which shows that the youths who will move about in the company of the righteous in Paradise will be their own sons. The verse may also refer to the Divine promise of great wealth and power which was to fall into the possession of the Muslims and to the hosts of servants who were to wait upon them.
56:18; 76:20.
Commentary:
غلمان (youths) is plural of غلام which means, youth; servant; son, etc. (Lane & Aqrab). The word has also been used in the Quran synonymously with ولد in the sense of 'son' (3:41; 15:54; 19:8; 37:102; 51:29). Elsewhere in the Quran (76:20) the word ولدان (sons) has been substituted for غلمان which shows that the youths who will move about in the company of the righteous in Paradise will be their own sons. The verse may also refer to the Divine promise of great wealth and power coming into the possession of the poor Muslims, and to the hosts of servants who were to wait upon them.
d
56:18; 76:20.
1324
غِلْمَان (Ghilman, 青年们) 是 غُلَام (Ghulam, 青年; 仆人; 儿子) 的复数等等。(Lane) 这个词在 «古兰经» 中也用作为 وَلَد (Walad) 的同义词, 意思是儿子 (3:41; 15:54; 19:8; 37:102; 51:29)。وِلْدَان (Wildan, 儿子们) 这词在 «古兰经» 中另外 (76:20) 也用代替 غِلْمَان (Ghilman), 说明在天园中与敬畏的人到处活动的青年将是他们自己的儿子。这节经文也可以指安拉的许诺, 巨大的财富和权力将归穆 斯林以及将伺候他们的成批仆人所有。
3
یعنی پاکباز۔
c
56:18; 76:20.
3946
Commentary:
غلمان (youths) is plural of غلام which means, youth; servant; son, etc. (Lane & Aqrab). The word has also been used in the Quran synonymously with ولد in the sense of 'son' (3:41; 15:54; 19:8; 37:102; 51:29). Elsewhere in the Quran (76:20) the word ولدان (sons) has been substituted for غلمان which shows that the youths who will move about in the company of the righteous in Paradise will be their own sons. The verse may also refer to the Divine promise of great wealth and power coming into the possession of the poor Muslims, and to the hosts of servants who were to wait upon them.
d
56:18; 76:20.
2855
Ghilman (youths) is plural of Ghulam which means, a youth; servant; son; etc. (Lane). The word has also been used in the Qur’an synonymously with Walad in the sense of son (3:41; 15:54; 19:8; 37:102; 51:29). Elsewhere in the Qur’an (76:20), the word Wildan (sons) has been substituted for Ghilman which shows that the youths who will move about in the company of the righteous in Paradise will be their own sons. The verse may also refer to the Divine promise of great wealth and power which was to fall into the possession of the Muslims and to the hosts of servants who were to wait upon them.
وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَآءَلُونَ
قَالُوٓا۟ إِنَّا كُنَّا قَبْلُ فِىٓ أَهْلِنَا مُشْفِقِينَ
除了经文中本来的意义外, 这里也可以指, “因为被敌人包围了, 他们的威胁有时使我们惊吓、害怕”。但现在我们享受完全的和平和安全。”
یعنی دنیا میں کفار کی دھمکیوں سے ہم بعض دفعہ گھبرا جاتے تھے مگر آج ہر قسم کی فتح اور امن ہمیں نصیب ہے۔
Besides the meanings given in the text the verse may also signify, 'Being surrounded by enemies, their threats would sometimes frighten and terrify us. But now we enjoy perfect peace and security.'
Commentary:
Besides the meaning given in the text the verse may also signify: "Being surrounded by enemies, their threats would sometimes frighten and terrify us. But now we enjoy perfect peace and security."
1325
除了经文中本来的意义外, 这里也可以指, “因为被敌人包围了, 他们的威胁有时使我们惊吓、害怕”。但现在我们享受完全的和平和安全。”
4
یعنی دنیا میں کفار کی دھمکیوں سے ہم بعض دفعہ گھبرا جاتے تھے مگر آج ہر قسم کی فتح اور امن ہمیں نصیب ہے۔
3947
Commentary:
Besides the meaning given in the text the verse may also signify: "Being surrounded by enemies, their threats would sometimes frighten and terrify us. But now we enjoy perfect peace and security."
2856
Besides the meanings given in the text the verse may also signify, 'Being surrounded by enemies, their threats would sometimes frighten and terrify us. But now we enjoy perfect peace and security.'
فَمَنَّ ٱللَّهُ عَلَيْنَا وَوَقَىٰنَا عَذَابَ ٱلسَّمُومِ
44:57.
a
44:57.
إِنَّا كُنَّا مِن قَبْلُ نَدْعُوهُ ۖ إِنَّهُۥ هُوَ ٱلْبَرُّ ٱلرَّحِيمُ