Ruku 469 ع
Section 469 of 556 • 39 Verses
الواقعة
Al-Waqi'ah
The Inevitable • makkah • 96 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
a
1:1.
1375
见注释2。
a
See 1:1.
4091
Commentary:
See 1:1.
a
1:1.
2955
See {4}.
إِذَا وَقَعَتِ ٱلْوَاقِعَةُ
یعنی قیامت آجائے گی۔
52:8; 70:2.
Commentary:
The "Inevitable Event" referred to in the verse is the Final Resurrection. Or it may signify total annihilation of idolatry from Arabia and complete defeat and discomfiture of the idolatrous Quraish. It may also signify the appearance of a great religious Reformer when the forces of darkness are routed, particularly the great reformation brought about by the Holy Prophet.
b
52:8.
1376
(a) 最后的复活; (b) 全部消灭阿拉伯的偶像崇拜; 彻底打败、摧毁那些偶像崇拜的古莱西人; (c) 出现了一大宗教复兴者----------穆圣。
1
یعنی قیامت آجائے گی۔
b
52:8; 70:2.
4092
Commentary:
The "Inevitable Event" referred to in the verse is the Final Resurrection. Or it may signify total annihilation of idolatry from Arabia and complete defeat and discomfiture of the idolatrous Quraish. It may also signify the appearance of a great religious Reformer when the forces of darkness are routed, particularly the great reformation brought about by the Holy Prophet.
b
52:8.
2956
(a) The Final Resurrection; (b) total annihilation of idolatry from Arabia and complete defeat and discomfiture of the idolatrous Quraish; (c) appearance of a great religious Reformer—the Holy Prophet.
لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ
52:9; 70:3.
52:9; 70:3.
52:9; 70:3.
Commentary:
The word کاذبة is fem. act. part. from کذب and means, one who tells a lie. It is used here as مصدر to impart emphasis to its meaning (Jarir). The verse means that nothing can avert that great event. Or that there is no belying its coming to pass or denying the fact that it will come to pass. Its happening is as sure as anything. It is a dead certainty.
c
52:9; 70:3.
c
52:9; 70:3.
4093
Commentary:
The word کاذبة is fem. act. part. from کذب and means, one who tells a lie. It is used here as مصدر to impart emphasis to its meaning (Jarir). The verse means that nothing can avert that great event. Or that there is no belying its coming to pass or denying the fact that it will come to pass. Its happening is as sure as anything. It is a dead certainty.
c
52:9; 70:3.
خَافِضَةٌ رَّافِعَةٌ
“不可避免的大事” 将在人们生活中发生一次大革命。一个新世界将出现: 地位高大显赫的人将被贬低, 受到压迫摧残的人将得到提高。
یعنی مسلمانوں اور کافروں کے درمیان فیصلہ کرنے والی گھڑی ضرور آئے گی۔ کافر کتنی ہی تدبیریں کریں۔ اس کو اپنے وقت سے ٹلا نہیں سکتے اور جب وہ آئے گی تو بعض کو نیچا کر دے گی اور بعض کو اونچا کر دے گی۔ یعنی کافر آج غالب ہیں اس دن مغلوب ہو جائیں گے اور مسلمان آج مغلوب ہیں اُس دن غالب ہو جائیں گے۔
The "Inevitable Event" will bring about a great revolution in the lives of men. A new world will come into being; the high and the mighty will be laid low and the oppressed and downtrodden will be exalted.
Commentary:
The verse means that the "Inevitable Event" referred to in the preceding verse will bring about a great revolution in the lives of men. A new world will come into being, the high and the mighty will be laid low and the despised and downtrodden will be exalted. In fact, the advent of every great Divine Reformer is attended with changes of far-reaching consequences. Elsewhere speaking about the object of Moses’ advent the Quran says:
وَ نُرِیْدُ اَنْ نَّمُنَّ عَلَی الَّذِیْنَ اسْتُضْعِفُوْا فِی الْاَرْضِ وَ نَجْعَلَھُمْ اَئِمَّةً وَّ نَجْعَلَھُمُ الْوٰارِثِیْنَ وَ نُمَکِّنَ لَھُمْ فِی الْاَرْضِ
i.e. And We desired to show favour unto those who had been considered weak in the earth, and to make them leaders and to make them inheritors of Our favours, and to establish them in the earth (28:6-7).
1377
“不可避免的大事” 将在人们生活中发生一次大革命。一个新世界将出现: 地位高大显赫的人将被贬低, 受到压迫摧残的人将得到提高。
2
یعنی مسلمانوں اور کافروں کے درمیان فیصلہ کرنے والی گھڑی ضرور آئے گی۔ کافر کتنی ہی تدبیریں کریں۔ اس کو اپنے وقت سے ٹلا نہیں سکتے اور جب وہ آئے گی تو بعض کو نیچا کر دے گی اور بعض کو اونچا کر دے گی۔ یعنی کافر آج غالب ہیں اس دن مغلوب ہو جائیں گے اور مسلمان آج مغلوب ہیں اُس دن غالب ہو جائیں گے۔
4094
Commentary:
The verse means that the "Inevitable Event" referred to in the preceding verse will bring about a great revolution in the lives of men. A new world will come into being, the high and the mighty will be laid low and the despised and downtrodden will be exalted. In fact, the advent of every great Divine Reformer is attended with changes of far-reaching consequences. Elsewhere speaking about the object of Moses’ advent the Quran says:
وَ نُرِیْدُ اَنْ نَّمُنَّ عَلَی الَّذِیْنَ اسْتُضْعِفُوْا فِی الْاَرْضِ وَ نَجْعَلَھُمْ اَئِمَّةً وَّ نَجْعَلَھُمُ الْوٰارِثِیْنَ وَ نُمَکِّنَ لَھُمْ فِی الْاَرْضِ
i.e. And We desired to show favour unto those who had been considered weak in the earth, and to make them leaders and to make them inheritors of Our favours, and to establish them in the earth (28:6-7).
2957
The "Inevitable Event" will bring about a great revolution in the lives of men. A new world will come into being; the high and the mighty will be laid low and the oppressed and downtrodden will be exalted.
إِذَا رُجَّتِ ٱلْأَرْضُ رَجًّا
50:45; 99:2.
The whole of Arabia will be shaken to its foundations. Old beliefs, ideas, moral values, customs, ways of life etc. will undergo a complete change. In fact, the old order will die, giving place to a completely new one. The verse along with the one preceding it and those that follow it may equally apply to the Resurrection after death.
50:45; 84:4.
Important Words:
رجت (shall be shaken). رجه means, he put it in motion or in a state of commotion or agitation; he put it in a state of violent motion; or convulsion or made it to shake, quake or quiver. رج الباب means, he shook the door violently (Lane & Aqrab).
Commentary:
The verse means that the whole land of Arabia will be shaken to its foundations. Old beliefs, ideas, moral values, customs, ways of living, etc., will undergo a complete change. In fact, the whole old order will die, giving place to a completely new one.
The verse along with its predecessor and successors is equally applicable to Resurrection after death, to the Last Judgement.
d
50:45; 99:2.
1378
整个阿拉伯都将彻底被动摇。旧的信仰、观念、道德价值、风俗习惯、生活方式等等都将经历一次全新的变化。事实上旧秩序将消亡而让位于新的。这节经文和上一节(1) 及 (2) 后的几节同样适用于死后复活。
a
50:45; 84:4.
4095
Important Words:
رجت (shall be shaken). رجه means, he put it in motion or in a state of commotion or agitation; he put it in a state of violent motion; or convulsion or made it to shake, quake or quiver. رج الباب means, he shook the door violently (Lane & Aqrab).
Commentary:
The verse means that the whole land of Arabia will be shaken to its foundations. Old beliefs, ideas, moral values, customs, ways of living, etc., will undergo a complete change. In fact, the whole old order will die, giving place to a completely new one.
The verse along with its predecessor and successors is equally applicable to Resurrection after death, to the Last Judgement.
d
50:45; 99:2.
2958
The whole of Arabia will be shaken to its foundations. Old beliefs, ideas, moral values, customs, ways of life etc. will undergo a complete change. In fact, the old order will die, giving place to a completely new one. The verse along with the one preceding it and those that follow it may equally apply to the Resurrection after death.
وَبُسَّتِ ٱلْجِبَالُ بَسًّا
20:106; 70:10; 101:6.
20:106; 70:10; 101:6.
20:106; 70:10; 101:6.
Important Words:
بست (shall be shattered). بسه means, he crumbled it. بست الجبال بساً means, the mountains shall be crumbled with a vehement crumbling like flour and levelled to earth and reduced to powder and scattered in the wind (Lane).
Commentary:
الجبال (the high and the mighty) shall be laid low.
e
20:106; 70:10; 101:6.
b
20:106; 70:10; 101:6.
4096
Important Words:
بست (shall be shattered). بسه means, he crumbled it. بست الجبال بساً means, the mountains shall be crumbled with a vehement crumbling like flour and levelled to earth and reduced to powder and scattered in the wind (Lane).
Commentary:
الجبال (the high and the mighty) shall be laid low.
e
20:106; 70:10; 101:6.
فَكَانَتْ هَبَآءً مُّنۢبَثًّا
Commentary:
What a graphic description of the great change that was to be brought about by the Holy Prophet, and of how the prophecy was fulfilled!
4097
Commentary:
What a graphic description of the great change that was to be brought about by the Holy Prophet, and of how the prophecy was fulfilled!
وَكُنتُمْ أَزْوَٰجًا ثَلَٰثَةً
Commentary:
The verse applies particularly to the time of the Holy Prophet. But it can also be applied to the time of every great Divine Reformer. Whenever a Prophet of God or a great Divine Reformer preaches his Message, people become divided into three groups which have been mentioned in detail in the verses that follow.
4098
Commentary:
The verse applies particularly to the time of the Holy Prophet. But it can also be applied to the time of every great Divine Reformer. Whenever a Prophet of God or a great Divine Reformer preaches his Message, people become divided into three groups which have been mentioned in detail in the verses that follow.
فَأَصْحَٰبُ ٱلْمَيْمَنَةِ مَآ أَصْحَٰبُ ٱلْمَيْمَنَةِ
«古兰经» 另外在75:3这一节经文中把 “自责的心灵” 用于这一群信者。
Elsewhere (75:3) the Qur’an applies the term "self-accusing soul" to this group of believers.
Commentary:
In v. 28 below اصحاب المیمنة have been described as اصحاب الیمین i.e. fellows or companions of the right hand. Elsewhere (75:3) the Quran applies the term النفس اللوامة i.e. self-accusing spirit, to this group of believers, since they work out such a transformation in their souls as to become moral beings in the true sense of the word.
1379
«古兰经» 另外在75:3这一节经文中把 “自责的心灵” 用于这一群信者。
4099
Commentary:
In v. 28 below اصحاب المیمنة have been described as اصحاب الیمین i.e. fellows or companions of the right hand. Elsewhere (75:3) the Quran applies the term النفس اللوامة i.e. self-accusing spirit, to this group of believers, since they work out such a transformation in their souls as to become moral beings in the true sense of the word.
2959
Elsewhere (75:3) the Qur’an applies the term "self-accusing soul" to this group of believers.
وَأَصْحَٰبُ ٱلْمَشْـَٔمَةِ مَآ أَصْحَٰبُ ٱلْمَشْـَٔمَةِ
易于作恶的心灵。(12:54)
The soul prone to evil (12:54).
Important Words:
اصحاب المشئمة (those on the left hand). مشئمة is derived from أشأم which means, he desired the left, as أیمن signifies, he desired the right. ما أشأمه means, how unlucky he is! مشئمة means, the left side or direction; contrary to یمنة and میمنة. They say نظرت یمنة وشأمة i.e. I looked in the right and in the left direction (Lane & Aqrab).
Commentary:
In v. 42 this group of disbelievers have been called اصحاب الشمال i.e. companions of the left hand. In 12:54 the Quran describes them as النفس الامارة (the spirit prone to evil), i.e. those who choose not to walk in the light of wisdom and knowledge but are led into iniquities and immoral paths.
1380
易于作恶的心灵。(12:54)
4100
Important Words:
اصحاب المشئمة (those on the left hand). مشئمة is derived from أشأم which means, he desired the left, as أیمن signifies, he desired the right. ما أشأمه means, how unlucky he is! مشئمة means, the left side or direction; contrary to یمنة and میمنة. They say نظرت یمنة وشأمة i.e. I looked in the right and in the left direction (Lane & Aqrab).
Commentary:
In v. 42 this group of disbelievers have been called اصحاب الشمال i.e. companions of the left hand. In 12:54 the Quran describes them as النفس الامارة (the spirit prone to evil), i.e. those who choose not to walk in the light of wisdom and knowledge but are led into iniquities and immoral paths.
2960
The soul prone to evil (12:54).
وَٱلسَّٰبِقُونَ ٱلسَّٰبِقُونَ
安静的心灵 (89: 28)。
The soul at rest (89:28).
Commentary:
السابقون (foremost) are those believers who have scaled the highest peaks of spiritual progress. They are completely united with their Creator and cannot, as it were, exist in separation from Him. In Quranic terminology (89:28) they are called النفس المطمئنة (the soul at rest). This is the highest stage of spiritual perfection which a believer can attain.
1381
安静的心灵 (89: 28)。
4101
Commentary:
السابقون (foremost) are those believers who have scaled the highest peaks of spiritual progress. They are completely united with their Creator and cannot, as it were, exist in separation from Him. In Quranic terminology (89:28) they are called النفس المطمئنة (the soul at rest). This is the highest stage of spiritual perfection which a believer can attain.
2961
The soul at rest (89:28).
أُو۟لَٰٓئِكَ ٱلْمُقَرَّبُونَ
فِى جَنَّٰتِ ٱلنَّعِيمِ
ثُلَّةٌ مِّنَ ٱلْأَوَّلِينَ
بعض نے اس کے یہ معنے کیے ہیں کہ رسول کریم صلی اللہ علیہ وسلم پر جو لوگ ابتدا میں ایمان لائے تھے ان میں سے سابقون لوگ بہت ہونگے مگر آپ کے بعد جو مسلمان ہونگے ان میں سے ایسے لوگ تھوڑے ہونگے۔ مگر بانیئسلسلہ احمدیہ نے بتایا ہے کہ اس کے یہ معنے نہیں بلکہ یہ ہیں کہ ہر زمانہ میں جب کوئی سچائی کا پیغام آتا ہے تو جو شروع میں مانتے ہیں ان میں سے اکثر بڑا درجہ پانے والے ہوتے ہیں۔ اور جو ترقی کے وقت مانتے ہیں۔ ان میں بڑا درجہ پانے والے تھوڑے ہوتے ہیں۔ اور یہی معنے انصاف پر مبنی ہیں۔
Important Words:
ثلة (large party) is derived from ثل which means, he demolished a thing. ثلة means, a party or company of men or a large number of men. They say فلان لا یفرق بین الثلة و الثلة i.e. such a one does not distinguish between ثلة (thallatun), i.e. a flock of sheep, and ثلة (thullatun), i.e. a company of men.
Commentary:
The word الاولین may refer to the early Companions of the Holy Prophet or to the early Companions of any great Divine Reformer, preferably to the former.
1
بعض نے اس کے یہ معنے کیے ہیں کہ رسول کریم صلی اللہ علیہ وسلم پر جو لوگ ابتدا میں ایمان لائے تھے ان میں سے سابقون لوگ بہت ہونگے مگر آپ کے بعد جو مسلمان ہونگے ان میں سے ایسے لوگ تھوڑے ہونگے۔ مگر بانیئسلسلہ احمدیہ نے بتایا ہے کہ اس کے یہ معنے نہیں بلکہ یہ ہیں کہ ہر زمانہ میں جب کوئی سچائی کا پیغام آتا ہے تو جو شروع میں مانتے ہیں ان میں سے اکثر بڑا درجہ پانے والے ہوتے ہیں۔ اور جو ترقی کے وقت مانتے ہیں۔ ان میں بڑا درجہ پانے والے تھوڑے ہوتے ہیں۔ اور یہی معنے انصاف پر مبنی ہیں۔
4102
Important Words:
ثلة (large party) is derived from ثل which means, he demolished a thing. ثلة means, a party or company of men or a large number of men. They say فلان لا یفرق بین الثلة و الثلة i.e. such a one does not distinguish between ثلة (thallatun), i.e. a flock of sheep, and ثلة (thullatun), i.e. a company of men.
Commentary:
The word الاولین may refer to the early Companions of the Holy Prophet or to the early Companions of any great Divine Reformer, preferably to the former.
وَقَلِيلٌ مِّنَ ٱلْءَاخِرِينَ
عَلَىٰ سُرُرٍ مَّوْضُونَةٍ
اَلسَّابِقُ (as-Sabiqu) 将得到天园的幸福----------اَلسَّابِقُوْن (as-Sabiqun) 即那些将得到真主特许亲近的幸运的信教者, 这在这章经文的第11-27节中被提到----------很像 «无限博爱者»章 第47-62节中所提到的真主的礼物。这说明 «无限博爱者»章第47-62节中所提到的信者属于 اَلسَّابِقُوْن (as-Sabiqun) 等级的 (那些得到特许亲近安拉的人)。
The blessings of Paradise to be bestowed upon as-Sabiqun (those lucky believers who will be favoured with special Divine nearness, mentioned in vv. 11-27 of the present Surah), closely resemble those Divine gifts which have been mentioned in vv. 47-62 of Surah Ar-Rahman. This shows that the believers referred to in vv. 47-62 of Surah Ar-Rahman are of the class of as- Sabiqun (those who have been granted special nearness to God) of this Surah.
Commentary:
The blessings of Paradise to be bestowed upon السابقون i.e. those lucky believers who will be favoured with special Divine nearness mentioned in vv. 16-27 of the present Surah closely resemble those Divine gifts which have been mentioned in vv. 47-62 of Surah Ar-Rahman. This shows that the believers referred to in these verses of Surah Ar-Rahman are of the class of السابقون i.e. those who have been granted special nearness to God.
1382
اَلسَّابِقُ (as-Sabiqu) 将得到天园的幸福----------اَلسَّابِقُوْن (as-Sabiqun) 即那些将得到真主特许亲近的幸运的信教者, 这在这章经文的第11-27节中被提到----------很像 «无限博爱者»章 第47-62节中所提到的真主的礼物。这说明 «无限博爱者»章第47-62节中所提到的信者属于 اَلسَّابِقُوْن (as-Sabiqun) 等级的 (那些得到特许亲近安拉的人)。
4103
Commentary:
The blessings of Paradise to be bestowed upon السابقون i.e. those lucky believers who will be favoured with special Divine nearness mentioned in vv. 16-27 of the present Surah closely resemble those Divine gifts which have been mentioned in vv. 47-62 of Surah Ar-Rahman. This shows that the believers referred to in these verses of Surah Ar-Rahman are of the class of السابقون i.e. those who have been granted special nearness to God.
2962
The blessings of Paradise to be bestowed upon as-Sabiqun (those lucky believers who will be favoured with special Divine nearness, mentioned in vv. 11-27 of the present Surah), closely resemble those Divine gifts which have been mentioned in vv. 47-62 of Surah Ar-Rahman. This shows that the believers referred to in vv. 47-62 of Surah Ar-Rahman are of the class of as- Sabiqun (those who have been granted special nearness to God) of this Surah.
مُّتَّكِـِٔينَ عَلَيْهَا مُتَقَٰبِلِينَ
37:45; 55:55; 76:14.
37:45; 55:55; 76:14.
37:45; 55:55; 76:14.
a
37:45; 55:55; 76:14.
a
37:45; 55:55; 76:14.
a
37:45; 55:55; 76:14.
يَطُوفُ عَلَيْهِمْ وِلْدَٰنٌ مُّخَلَّدُونَ
b
76:20.
1383
这节经文指的是, 那些伺候信者的仆人天真无邪、永保青春。
b
37:46; 76:20.
4104
Commentary:
The verse points to the innocence and perpetual freshness of the servants that will wait upon true believers.
b
76:20.
2963
The verse points to the innocence and perpetual freshness of the servants who will wait upon believers.
بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ
43:72; 76:16.
43:72; 76:16.
43:72; 76:16.
c
43:72; 76:16.
c
43:72; 76:16.
c
43:72; 76:16.
لَّا يُصَدَّعُونَ عَنْهَا وَلَا يُنزِفُونَ
37:48.
37:48.
37:48.
Important Words:
لا یصدعون (no headache will they get) is derived from صدع (sada‘a). صدعه means, he split it so as to divide it in halves. صدع الحق means, he spoke the truth openly or aloud, discriminating between it and falsehood. صدعه (sadda‘a) means, it affected him with headache as though it made his head to split (Lane & Aqrab).
لا ینزفون (nor will they be intoxicated) is derived from نزف. They say نزفت البئر (nazafat), i.e. the well became empty, all the water having been taken out of it. أنزف الرجل means, the man became intoxicated, the spring of his senses having exhausted; his argument became exhausted in litigation. نزف فلان (nuzifa) means, such a one became intoxicated, the root meaning of نزف (nazfun) being to become exhausted (Aqrab).
d
37:48.
d
37:48.
4105
Important Words:
لا یصدعون (no headache will they get) is derived from صدع (sada‘a). صدعه means, he split it so as to divide it in halves. صدع الحق means, he spoke the truth openly or aloud, discriminating between it and falsehood. صدعه (sadda‘a) means, it affected him with headache as though it made his head to split (Lane & Aqrab).
لا ینزفون (nor will they be intoxicated) is derived from نزف. They say نزفت البئر (nazafat), i.e. the well became empty, all the water having been taken out of it. أنزف الرجل means, the man became intoxicated, the spring of his senses having exhausted; his argument became exhausted in litigation. نزف فلان (nuzifa) means, such a one became intoxicated, the root meaning of نزف (nazfun) being to become exhausted (Aqrab).
d
37:48.
وَفَٰكِهَةٍ مِّمَّا يَتَخَيَّرُونَ
52:23.
52:23.
52:23; 55:53.
e
52:23.
a
52:23; 55:53.
a
52:23.
وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ
52:23.
b
52:23.
وَحُورٌ عِينٌ
44:55; 52:21.
44:55; 52:21.
44:55; 52:21.
a
44:55; 52:21.
c
44:55; 52:21.
b
44:55; 52:21.
كَأَمْثَٰلِ ٱللُّؤْلُؤِ ٱلْمَكْنُونِ
یعنی نیک اور پاک باز۔
1
یعنی نیک اور پاک باز۔
جَزَآءًۢ بِمَا كَانُوا۟ يَعْمَلُونَ
Commentary:
The verse signifies that in this world believers will have the blessings enumerated above because of their sacrifice and suffering for the cause of truth and in the next world the good deeds done by them in this world will assume the form of these blessings. The blessings mentioned in these verses (16-24) appear to be those which befit kings and princes, because they will be given to believers of the highest spiritual eminence.
4106
Commentary:
The verse signifies that in this world believers will have the blessings enumerated above because of their sacrifice and suffering for the cause of truth and in the next world the good deeds done by them in this world will assume the form of these blessings. The blessings mentioned in these verses (16-24) appear to be those which befit kings and princes, because they will be given to believers of the highest spiritual eminence.
لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا
19:63; 78:36; 88:12.
19:63; 78:36; 88:12.
19:63; 78:36; 88:12.
b
19:63; 78:36; 88:12.
d
19:63; 78:36; 88:12.
c
19:63; 78:36; 88:12.
إِلَّا قِيلًا سَلَٰمًا سَلَٰمًا
这一节经文和上一节跟 «古兰经» 很多其它章节一样, 十分有效地驳斥了关于淫荡的天园的一切愚蠢观念, 某些无知、居心不良对伊斯兰教吹毛求疵者和批评者假装在里面寻找; 探索它的性质、要素和现实。像 «古兰经» 所构思并许诺给穆斯林的天园是一片精神福地, 那儿找不到罪恶、空虚无聊的言谈或谎话 (78:36)。种种幸福将在安宁中达到顶点、圆满----------心和灵的完全安宁, 此外再没有更大的幸福了。应允给穆斯林的天园在 «古兰经» (6:128) 中称作 “安宅”: 信者可以达到的精神发展的最高阶段是“安静的心灵” 阶段 (89:28), 天园居住者从安拉处得到的最大礼物将是 “平安” (36:59), 因为安拉自己就是平安的创造者 (59:24)。这就是崇高的 «古兰经» 的天园概念。
This and the preceding verse, like many other verses of the Qur’an, most effectively repudiate all those foolish notions about a sensual Paradise which ignorant and evil-minded carpers and critics of Islam pretend to find in it; and give an insight into its nature, essence and reality. The Heaven as conceived and promised to Muslims by the Qur’an would be a place of spiritual bliss where no sin, vain or idle talk or lying will find access (78:36). All its blessings would find their culmination and consummation in peace— complete peace of the mind and soul than which there could be no greater blessing. The Paradise promised to a Muslim has been designated as the "abode of peace" in the Qur’an (6:128); the highest stage of spiritual development to which a believer can rise is that of the "soul at peace" (89:28) and the greatest gift which the dwellers of Paradise will receive from God will be "peace" (36:59), because God Himself is the Author of peace (59:24). Such is the sublime Quranic conception o
Commentary:
This and the preceding verse, like many other verses of the Quran, effectively repudiate all those foolish notions about a sensual Paradise which ignorant and evil-minded carpers and critics of Islam pretend to find in the Quran, and gives an insight into its nature, essence and reality. The Heaven as conceived and promised to Muslims by the Quran would be a place of spiritual bliss where no sin, vain or idle talk, or lying will find access (78:36). All the blessings of Paradise would find their culmination and consummation in peace—complete peace of the mind and soul. And there could be no greater blessing than peace of mind. The Paradise promised to a Muslim has been designated as the "abode of peace" in the Quran (6:128); the highest stage of spiritual development to which a believer can rise is that of the "soul at peace" (89:28) and the greatest gift which the dwellers of Paradise will receive from God will be "peace" (36:59), because God Himself is the Author of peace (59:24). Such is the sublime Quranic conception of Paradise.
1384
这一节经文和上一节跟 «古兰经» 很多其它章节一样, 十分有效地驳斥了关于淫荡的天园的一切愚蠢观念, 某些无知、居心不良对伊斯兰教吹毛求疵者和批评者假装在里面寻找; 探索它的性质、要素和现实。像 «古兰经» 所构思并许诺给穆斯林的天园是一片精神福地, 那儿找不到罪恶、空虚无聊的言谈或谎话 (78:36)。种种幸福将在安宁中达到顶点、圆满----------心和灵的完全安宁, 此外再没有更大的幸福了。应允给穆斯林的天园在 «古兰经» (6:128) 中称作 “安宅”: 信者可以达到的精神发展的最高阶段是“安静的心灵” 阶段 (89:28), 天园居住者从安拉处得到的最大礼物将是 “平安” (36:59), 因为安拉自己就是平安的创造者 (59:24)。这就是崇高的 «古兰经» 的天园概念。
4107
Commentary:
This and the preceding verse, like many other verses of the Quran, effectively repudiate all those foolish notions about a sensual Paradise which ignorant and evil-minded carpers and critics of Islam pretend to find in the Quran, and gives an insight into its nature, essence and reality. The Heaven as conceived and promised to Muslims by the Quran would be a place of spiritual bliss where no sin, vain or idle talk, or lying will find access (78:36). All the blessings of Paradise would find their culmination and consummation in peace—complete peace of the mind and soul. And there could be no greater blessing than peace of mind. The Paradise promised to a Muslim has been designated as the "abode of peace" in the Quran (6:128); the highest stage of spiritual development to which a believer can rise is that of the "soul at peace" (89:28) and the greatest gift which the dwellers of Paradise will receive from God will be "peace" (36:59), because God Himself is the Author of peace (59:24). Such is the sublime Quranic conception of Paradise.
2964
This and the preceding verse, like many other verses of the Qur’an, most effectively repudiate all those foolish notions about a sensual Paradise which ignorant and evil-minded carpers and critics of Islam pretend to find in it; and give an insight into its nature, essence and reality. The Heaven as conceived and promised to Muslims by the Qur’an would be a place of spiritual bliss where no sin, vain or idle talk or lying will find access (78:36). All its blessings would find their culmination and consummation in peace— complete peace of the mind and soul than which there could be no greater blessing. The Paradise promised to a Muslim has been designated as the "abode of peace" in the Qur’an (6:128); the highest stage of spiritual development to which a believer can rise is that of the "soul at peace" (89:28) and the greatest gift which the dwellers of Paradise will receive from God will be "peace" (36:59), because God Himself is the Author of peace (59:24). Such is the sublime Quranic conception o
وَأَصْحَٰبُ ٱلْيَمِينِ مَآ أَصْحَٰبُ ٱلْيَمِينِ
69:20; 84:8-9; 90:19.
a
69:20; 84:8-9; 90:19.
فِى سِدْرٍ مَّخْضُودٍ
酸枣树茂密成荫时是十分惬意的, 在炎热干燥的阿拉伯气候中, 疲乏劳累的旅人在树荫下纳凉休息。由 مَخْضُوْد (Makhdud) 修饰的 سِدْر (Sidr) 这个词的意思是, 天园中的树木不仅长得茂密而令人愉悦, 可以纳凉, 而且硕果累累而弯下了树枝, 即天园的福祉既令人愉悦又是很丰富的。
When the shade of lote-tree becomes dense and crowded, it is very pleasant, and in the hot and dry climate of Arabia the tired and fatigued travellers take shelter and find rest under it. The word Sidr having been qualified by Makhdud signifies that the trees of Paradise will not only give pleasant and plenteous shade but will also bend down on account of the abundance of their fruit, i.e. the blessings of Paradise will both be pleasant and plentiful.
Important Words:
For سدر (lote-trees) see 53:17.
مخضود (thornless) is derived from خضد which means, he broke wood or a branch or twig or a soft thing so that its parts did not separate; he bent without breaking wood or a branch or twig. They say خضد الشجر i.e. he cut off or removed the thorns of the trees; مخضود means, a tree having its thorns removed, a thornless tree. The word also means, a tree having the branches bent by reason of the abundance of its fruit (Lane & Aqrab).
Commentary:
When the shade of Lote-tree becomes dense and crowded, it is very pleasant and in the hot and dry climate of Arabia the tired and fatigued travellers take shelter and find rest under it. The word سدر having been qualified by مخضود signifies that the trees of Paradise will not only give pleasant and plenteous shade but would also bend down on account of the abundance of their fruit, i.e. the blessings of Paradise would both be pleasant and plentiful. See also 53:17.
1385
酸枣树茂密成荫时是十分惬意的, 在炎热干燥的阿拉伯气候中, 疲乏劳累的旅人在树荫下纳凉休息。由 مَخْضُوْد (Makhdud) 修饰的 سِدْر (Sidr) 这个词的意思是, 天园中的树木不仅长得茂密而令人愉悦, 可以纳凉, 而且硕果累累而弯下了树枝, 即天园的福祉既令人愉悦又是很丰富的。
4108
Important Words:
For سدر (lote-trees) see 53:17.
مخضود (thornless) is derived from خضد which means, he broke wood or a branch or twig or a soft thing so that its parts did not separate; he bent without breaking wood or a branch or twig. They say خضد الشجر i.e. he cut off or removed the thorns of the trees; مخضود means, a tree having its thorns removed, a thornless tree. The word also means, a tree having the branches bent by reason of the abundance of its fruit (Lane & Aqrab).
Commentary:
When the shade of Lote-tree becomes dense and crowded, it is very pleasant and in the hot and dry climate of Arabia the tired and fatigued travellers take shelter and find rest under it. The word سدر having been qualified by مخضود signifies that the trees of Paradise will not only give pleasant and plenteous shade but would also bend down on account of the abundance of their fruit, i.e. the blessings of Paradise would both be pleasant and plentiful. See also 53:17.
2965
When the shade of lote-tree becomes dense and crowded, it is very pleasant, and in the hot and dry climate of Arabia the tired and fatigued travellers take shelter and find rest under it. The word Sidr having been qualified by Makhdud signifies that the trees of Paradise will not only give pleasant and plenteous shade but will also bend down on account of the abundance of their fruit, i.e. the blessings of Paradise will both be pleasant and plentiful.
وَطَلْحٍ مَّنضُودٍ
上一节经文提到的酸枣树生长在干燥的气候中, 而香蕉要有大量的水才可以生长。一起提到这两种水果的意思是, 天园中的水果不仅丰富而美味, 并且在各种气候中都能发现。
Whereas lote-tree mentioned in the preceding verse grows in dry climate, bananas require plenty of water for their growth. The mentioning together of these two fruits signifies that the fruits of Paradise will not only be plentiful and delightful but will also be found in all climatic conditions.
Commentary:
Whereas lote-tree mentioned in the preceding verse grows in dry climate, the banana requires plenty of water for its growth. The combining of سدر and طلح signifies that the fruits of Paradise will not only be plentiful and delightful but will be found in all climatic conditions.
1386
上一节经文提到的酸枣树生长在干燥的气候中, 而香蕉要有大量的水才可以生长。一起提到这两种水果的意思是, 天园中的水果不仅丰富而美味, 并且在各种气候中都能发现。
4109
Commentary:
Whereas lote-tree mentioned in the preceding verse grows in dry climate, the banana requires plenty of water for its growth. The combining of سدر and طلح signifies that the fruits of Paradise will not only be plentiful and delightful but will be found in all climatic conditions.
2966
Whereas lote-tree mentioned in the preceding verse grows in dry climate, bananas require plenty of water for their growth. The mentioning together of these two fruits signifies that the fruits of Paradise will not only be plentiful and delightful but will also be found in all climatic conditions.
وَظِلٍّ مَّمْدُودٍ
4:58; 13:36.
4:58; 13:36.
4:58; 13:36.
c
4:58; 13:36.
b
4:58; 13:36.
a
4:58; 13:36.
وَمَآءٍ مَّسْكُوبٍ
یعنی آبشاروں کے پاس۔
88:13.
2
یعنی آبشاروں کے پاس۔
c
88:13.
وَفَٰكِهَةٍ كَثِيرَةٍ
See 56:21.
d
See 56:21.
لَّا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ
在这章 «古兰经» 和其它几章中许诺给住在天园的人的福祉有以下诸种特性: (a) 福祉将是丰富的; (b) 将是容易获得的, 并完全由信者支配; (c) 是无边无际的; (d) 不会引起疾病或不适。
The blessings promised to the dwellers of Paradise in this and other Surahs of the Qur’an possess the following qualities: (a) They will be abundant; (b) will be easily accessible and at the entire disposal of the believers; (c) will know no diminution or end; and (d) they will cause no discomfort or disease.
Commentary:
The blessings promised to the inmates of Paradise in this and other Surahs of the Quran possess the following important qualities: (a) they will be in abundance; (b) they will be easily accessible and at the entire disposal of believers; (c) they will know no diminution or end; and (d) they will cause no discomfort or disease.
1387
在这章 «古兰经» 和其它几章中许诺给住在天园的人的福祉有以下诸种特性: (a) 福祉将是丰富的; (b) 将是容易获得的, 并完全由信者支配; (c) 是无边无际的; (d) 不会引起疾病或不适。
3
نہ کاٹے جانے سے یہ مراد ہے کہ وہ ختم نہ ہوں گے۔
4
’’نہ اُن سے روکا جائے‘‘ گا سے یہ مراد ہے کہ مومنوں کو اُن کا استعمال کلّی طور پر جائز ہوگا۔
4110
Commentary:
The blessings promised to the inmates of Paradise in this and other Surahs of the Quran possess the following important qualities: (a) they will be in abundance; (b) they will be easily accessible and at the entire disposal of believers; (c) they will know no diminution or end; and (d) they will cause no discomfort or disease.
2967
The blessings promised to the dwellers of Paradise in this and other Surahs of the Qur’an possess the following qualities: (a) They will be abundant; (b) will be easily accessible and at the entire disposal of the believers; (c) will know no diminution or end; and (d) they will cause no discomfort or disease.
وَفُرُشٍ مَّرْفُوعَةٍ
فُرُش (Furush, 配偶们) 是 فِرَاش (Firash) 的复数, 意思是床; 男人的妻子; 女人的丈夫 (Lane) 。为了完善自己的幸福和安宁的心境, 信者将娶纯洁美丽、血统高贵而地位显赫的配偶做伴侣。
Furush (spouses) is the plural of Firash which means, a bed; a man’s wife; a woman’s husband (Lane). In order to complete their happiness and peace of mind, the believers will have for their companions pure, beautiful spouses of noble descent and high dignity.
Important Words:
فرش (spouses) is the plural of فراش which means, a thing spread on the ground for one to sit upon; a bed; a man’s wife; a woman’s husband; the master or owner of a female slave. The Holy Prophet is reported to have said: الولد للفراش و للعاھر الحجر i.e. the child is for the husband or for the master of the bed who is the husband, or the owner of the woman, or for the bed; and for the adulterer shall be stone (Abu Dawud, Kitabut-Talaq), The word فراش also means, the nest of a bird; a house, etc. (Lane & Aqrab).
Commentary:
In order to complete their happiness and peace of mind, the believers will have for their companions pure, beautiful spouses of noble descent and high dignity. The promise may also be taken to have been fulfilled when the Byzantine and Persian Empires fell to their victorious arms. In the next life the believers will have these things conformably to the spiritual conditions obtaining there.
1388
فُرُش (Furush, 配偶们) 是 فِرَاش (Firash) 的复数, 意思是床; 男人的妻子; 女人的丈夫 (Lane) 。为了完善自己的幸福和安宁的心境, 信者将娶纯洁美丽、血统高贵而地位显赫的配偶做伴侣。
4111
Important Words:
فرش (spouses) is the plural of فراش which means, a thing spread on the ground for one to sit upon; a bed; a man’s wife; a woman’s husband; the master or owner of a female slave. The Holy Prophet is reported to have said: الولد للفراش و للعاھر الحجر i.e. the child is for the husband or for the master of the bed who is the husband, or the owner of the woman, or for the bed; and for the adulterer shall be stone (Abu Dawud, Kitabut-Talaq), The word فراش also means, the nest of a bird; a house, etc. (Lane & Aqrab).
Commentary:
In order to complete their happiness and peace of mind, the believers will have for their companions pure, beautiful spouses of noble descent and high dignity. The promise may also be taken to have been fulfilled when the Byzantine and Persian Empires fell to their victorious arms. In the next life the believers will have these things conformably to the spiritual conditions obtaining there.
2967A
Furush (spouses) is the plural of Firash which means, a bed; a man’s wife; a woman’s husband (Lane). In order to complete their happiness and peace of mind, the believers will have for their companions pure, beautiful spouses of noble descent and high dignity.
إِنَّآ أَنشَأْنَٰهُنَّ إِنشَآءً
فَجَعَلْنَٰهُنَّ أَبْكَارًا
78:34.
Important Words:
أبکار (virgins) is the plural of بکر (bikrun) which means, a virgin; a man who has not touched a woman; an unpierced pearl; etc. (Lane & Aqrab).
a
78:34.
4112
Important Words:
أبکار (virgins) is the plural of بکر (bikrun) which means, a virgin; a man who has not touched a woman; an unpierced pearl; etc. (Lane & Aqrab).
عُرُبًا أَتْرَابًا
عُرُب (‘Urub) 是 عَرُب (‘Arub) 的复数, 意思是热爱并服从丈夫的女子 (Lane)。 اَتْرَاب (Atrab) 是 تِرْب (Tirb) 的复数, 意思是同年; 一个同等的人; 一个具有同样趣味、习惯和观点等等的人 (Lane)。一个美丽贞洁而忠诚的妻子, 而且其观点、趣味和人生观都和丈夫相一致, 这是人所能得到的真主的最大福祉了。«古兰经» 上说, 就像将有善良而正直的男人一样, 天园中将有善良而贞洁的女人。使人生幸福而完美的, 是好伴侣。
78:34.
‘Urub is the plural of ‘Arub which means, a woman who loves her husband passionately and is obedient to him (Lane). Atrab is the plural of Tirb, which means, one equal in age; a peer; one having similar tastes, habits, views, etc. (Lane). A beautiful, chaste and faithful wife, having views and tastes and outlook on life similar to that of her husband, is the greatest Divine blessing a person possibly can have. There will be good and virtuous women in Paradise, says the Qur’an, as there will be good and righteous men. It is good companionship that makes human life happy and complete.
78:34.
Important Words:
عرباً (loving) is the plural of عروب which is derived from عرب (‘ariba). They say عربت البئر i.e. the water of the well became abundant. عروب means, a woman who loves her husband passionately and excessively and is obedient to him; also a woman disobedient to her husband and unfaithful to him (Lane & Aqrab).
أتراب is the plural of ترب which is derived from ترب (tariba) which means, he was born at the same time with another, an equal in age; an equal; a match; a peer; having similar tastes, habits, views, etc. (Lane & Aqrab).
Commentary:
A beautiful, chaste and faithful wife, having similar views and tastes and outlook on life with her husband is the greatest Divine blessing a person can possibly have. There will be good and virtuous women in Paradise, says the Quran, as there will be good and righteous men. It is good companionship that makes human life happy and complete.
1389
عُرُب (‘Urub) 是 عَرُب (‘Arub) 的复数, 意思是热爱并服从丈夫的女子 (Lane)。 اَتْرَاب (Atrab) 是 تِرْب (Tirb) 的复数, 意思是同年; 一个同等的人; 一个具有同样趣味、习惯和观点等等的人 (Lane)。一个美丽贞洁而忠诚的妻子, 而且其观点、趣味和人生观都和丈夫相一致, 这是人所能得到的真主的最大福祉了。«古兰经» 上说, 就像将有善良而正直的男人一样, 天园中将有善良而贞洁的女人。使人生幸福而完美的, 是好伴侣。
a
78:34.
4113
Important Words:
عرباً (loving) is the plural of عروب which is derived from عرب (‘ariba). They say عربت البئر i.e. the water of the well became abundant. عروب means, a woman who loves her husband passionately and excessively and is obedient to him; also a woman disobedient to her husband and unfaithful to him (Lane & Aqrab).
أتراب is the plural of ترب which is derived from ترب (tariba) which means, he was born at the same time with another, an equal in age; an equal; a match; a peer; having similar tastes, habits, views, etc. (Lane & Aqrab).
Commentary:
A beautiful, chaste and faithful wife, having similar views and tastes and outlook on life with her husband is the greatest Divine blessing a person can possibly have. There will be good and virtuous women in Paradise, says the Quran, as there will be good and righteous men. It is good companionship that makes human life happy and complete.
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78:34.
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‘Urub is the plural of ‘Arub which means, a woman who loves her husband passionately and is obedient to him (Lane). Atrab is the plural of Tirb, which means, one equal in age; a peer; one having similar tastes, habits, views, etc. (Lane). A beautiful, chaste and faithful wife, having views and tastes and outlook on life similar to that of her husband, is the greatest Divine blessing a person possibly can have. There will be good and virtuous women in Paradise, says the Qur’an, as there will be good and righteous men. It is good companionship that makes human life happy and complete.
لِّأَصْحَٰبِ ٱلْيَمِينِ