اٰخِرَۃَ
Appears 13 times in Quran
Derived Words (4)
Words derived from the stem "اٰخِرَۃَ".
- the Hereafter
- and the Hereafter is certainly
- Never! verily
- the Hereafter
- the latter
- the next
- as well as in the Hereafter
Occurrences in Quran
Found 13 verses containing "اٰخِرَۃَ".
وَلَقَدۡ صَدَقَکُمُ اللّٰہُ وَعۡدَہٗۤ اِذۡ تَحُسُّوۡنَہُمۡ بِاِذۡنِہٖ ۖ حَتّٰۤی اِذَا فَشِلۡتُمۡ وَتَنٰزَعۡتُمۡ فِی الۡاَمۡرِ وَعَصَیۡتُمۡ مِّنۡۢ بَعۡدِ مَاۤ اَرٰٮکُمۡ مَّا تُحِبُّوۡنَ ۚ مِنۡکُمۡ مَّنۡ یُّرِیۡدُ الدُّنۡیَا وَمِنۡکُمۡ مَّنۡ یُّرِیۡدُ الۡاٰخِرَۃَ ۚ ثُمَّ صَرَفَکُمۡ عَنۡہُمۡ لِیَبۡتَلِیَکُمۡ ۖ وَلَقَدۡ عَفَا عَنۡکُمۡ ۗ وَاللّٰہُ ذُوۡ فَضۡلٍ عَلَی الۡمُؤۡمِنِیۡنَ
صَرَفَ کے اصل معنے تو پھرانے کے ہیں لیکن چونکہ اس کے بعد عَنْ آیا ہے جس کے معنے دشمن کے حملہ سے بچانے کے ہوتے ہیں۔ اس لئے ہم نے اس کا ترجمہ یہ کیا ہے کہ تمہیں دشمنوں کے حملہ سے بچا لیا۔
The "promise" refers to the general promise of victory and success repeatedly given to Muslims, particularly in 3:124-126.
The verse refers to the party of archers posted in the rear of the Muslim army at Uhud, and points out that they could not resist the temptation of taking part in actual fighting and in sharing the booty, and their failure to control that desire was an act of cowardice on their part. It is indeed the heart which is the seat of true bravery and courage.
The "order" may refer either to the order of the Holy Prophet given to the party of archers on the hill not to leave their station without his permission, or to its import and significance, i.e. whether the Holy Prophet had really meant them to stay there even after the battle had been won; some saying that he did mean it and others alleging that he did not.
Muslims stationed at the hill paid no heed to their leader, ‘Abdullah b. Jubair, who, in compliance with the order of the Holy Prophet, told them not to quit the place, even if victory was within sight. They could not control themselves, and the result was that their act caused great suffering to Muslims.
The words refer to those archers who quitted the place at which they had been stationed. The Arabic clause may also signify that some members of the party desired the present world, i.e. taking part in the fighting and collecting the booty, while others (viz. ‘Abdullah b. Jubair and those of his comrades who did not quit their posts) desired the Hereafter, i.e. they thought of the ultimate consequence of disobeying the command of the Holy Prophet. Some were short-sighted, while others were far-sighted.
Commentary:
The word "promise" occurring in the verse refers to the general promise of victory and success repeatedly given to Muslims.
The clause, when you became lax, refers to the party of archers posted at the rear of the Muslim army at Uhud, and signifies that they could not resist the temptation of taking part in the actual fighting and in collecting the booty, and their failure to control that desire was an act of cowardice on their part. It is indeed the heart which is the seat of true bravery and courage. Says the Holy Prophet: "Strong is not he who overthrows his rival in a wrestling match, but strong is he who controls himself in times of anger" (Bukhari ch. on Adab). The word, order, in the clause, you disagreed among yourselves concerning the order, may refer either to the order of the Holy Prophet given to the party of archers not to leave their station without his permission or to the import of the order, i.e. whether the Holy Prophet really meant them to stay there even after the battle had been won, some saying that he did mean that and others alleging that he did not.
The words, you disobeyed, signify that they paid no heed to their leader, ‘Abdullah bin Jubair, who, in compliance with the order of the Prophet, directed them not to quit the place, in spite of the fact that victory was within sight. They could not control themselves and so brought misfortune for the Muslims.
The words, those who desired the present world etc., refer to the party that abandoned the place at which they had been stationed. The Arabic clause may also be rendered as meaning that some members of the party desired the nearer thing, i.e. taking part in fighting and collecting the booty, while others (viz. ‘Abdullah bin Jubair and those of his comrades who did not quit their post) desired what was farther off, i.e. they thought of the ultimate consequence of disobeying the command of the Holy Prophet. Some were short-sighted, while others were far-sighted.
The words, He turned you away from them, signify that God imposed the reverse in order to make this incident a lesson for the future.
1
صَرَفَ کے اصل معنے تو پھرانے کے ہیں لیکن چونکہ اس کے بعد عَنْ آیا ہے جس کے معنے دشمن کے حملہ سے بچانے کے ہوتے ہیں۔ اس لئے ہم نے اس کا ترجمہ یہ کیا ہے کہ تمہیں دشمنوں کے حملہ سے بچا لیا۔
435
Commentary:
The word "promise" occurring in the verse refers to the general promise of victory and success repeatedly given to Muslims.
The clause, when you became lax, refers to the party of archers posted at the rear of the Muslim army at Uhud, and signifies that they could not resist the temptation of taking part in the actual fighting and in collecting the booty, and their failure to control that desire was an act of cowardice on their part. It is indeed the heart which is the seat of true bravery and courage. Says the Holy Prophet: "Strong is not he who overthrows his rival in a wrestling match, but strong is he who controls himself in times of anger" (Bukhari ch. on Adab). The word, order, in the clause, you disagreed among yourselves concerning the order, may refer either to the order of the Holy Prophet given to the party of archers not to leave their station without his permission or to the import of the order, i.e. whether the Holy Prophet really meant them to stay there even after the battle had been won, some saying that he did mean that and others alleging that he did not.
The words, you disobeyed, signify that they paid no heed to their leader, ‘Abdullah bin Jubair, who, in compliance with the order of the Prophet, directed them not to quit the place, in spite of the fact that victory was within sight. They could not control themselves and so brought misfortune for the Muslims.
The words, those who desired the present world etc., refer to the party that abandoned the place at which they had been stationed. The Arabic clause may also be rendered as meaning that some members of the party desired the nearer thing, i.e. taking part in fighting and collecting the booty, while others (viz. ‘Abdullah bin Jubair and those of his comrades who did not quit their post) desired what was farther off, i.e. they thought of the ultimate consequence of disobeying the command of the Holy Prophet. Some were short-sighted, while others were far-sighted.
The words, He turned you away from them, signify that God imposed the reverse in order to make this incident a lesson for the future.
499
The "promise" refers to the general promise of victory and success repeatedly given to Muslims, particularly in 3:124-126.
500
The verse refers to the party of archers posted in the rear of the Muslim army at Uhud, and points out that they could not resist the temptation of taking part in actual fighting and in sharing the booty, and their failure to control that desire was an act of cowardice on their part. It is indeed the heart which is the seat of true bravery and courage.
501
The "order" may refer either to the order of the Holy Prophet given to the party of archers on the hill not to leave their station without his permission, or to its import and significance, i.e. whether the Holy Prophet had really meant them to stay there even after the battle had been won; some saying that he did mean it and others alleging that he did not.
502
Muslims stationed at the hill paid no heed to their leader, ‘Abdullah b. Jubair, who, in compliance with the order of the Holy Prophet, told them not to quit the place, even if victory was within sight. They could not control themselves, and the result was that their act caused great suffering to Muslims.
503
The words refer to those archers who quitted the place at which they had been stationed. The Arabic clause may also signify that some members of the party desired the present world, i.e. taking part in the fighting and collecting the booty, while others (viz. ‘Abdullah b. Jubair and those of his comrades who did not quit their posts) desired the Hereafter, i.e. they thought of the ultimate consequence of disobeying the command of the Holy Prophet. Some were short-sighted, while others were far-sighted.
مَا کَانَ لِنَبِیٍّ اَنۡ یَّکُوۡنَ لَہٗۤ اَسۡرٰی حَتّٰی یُثۡخِنَ فِی الۡاَرۡضِ ۚ تُرِیۡدُوۡنَ عَرَضَ الدُّنۡیَا وَاللّٰہُ یُرِیۡدُ الۡاٰخِرَۃَ ۗ وَاللّٰہُ عَزِیۡزٌ حَکِیۡمٌ
اس سے یہ مرادنہیں کہ نبی خون ریزی کرے۔ کیوں کہ اس کے خلاف قرآن میں تعلیم پائی جاتی ہے اس آیت کاصرف یہ مطلب ہے کہ دشمنوں کے حملوں کے نتیجہ میں وہ خونریزی پر مجبور ہو جائے۔ تو پھر قیدی بنائے۔ ورنہ نہیں غرض زیادہ زور اس بات پر ہے کہ بغیر خون ریز جنگ کے قیدی پکڑنے ناجائز ہیں دو قوموں میں شدید جنگ ہو تو اس کے بعد قیدی پکڑنے جائز ہو سکتے ہیں۔
47:5.
4:95.
The verse lays down the general rule that captives should not be taken unless there is regular fighting and the enemy is completely overpowered. It cuts at the root of slavery. Only those, who take part in war in order to destroy Islam and are defeated, can be made prisoner. See also {2739}.
47:5.
4:95.
Important Words:
اسری (captives) is the plural of اسیر (a captive) which is derived from اسر. They say اسره i.e. he bound or tied him, or he made him a captive or took him a prisoner. اسیر means, one shackled or imprisoned; a captive (Lane).
یثخن (he engages in a regular fighting) is derived from ثخن (thakhuna) or ثخن (thakhana) which means, it was thick or coarse or hard. اثخنه means, he rendered it thick; or he rendered him heavy or languid or enervated; or he overcame him and inflicted many wounds on him. اثخن فی العدو means, he made a great slaughter or a great wounding among the enemy. اثخن فی الارض means, he made much slaughter in the earth or the land; or he fought vehemently in the earth (Lane). The expression حتی یثخن فی الارض would thus mean, till he (the Prophet) has had a regular fighting in the land, inflicting wounds on the enemy.
Commentary:
It was a practice among pre-Islamic Arabs (and it is regrettable that the practice still continues in some parts of the world) to take men captives even if there was no war and no fighting, and then to make them slaves. The verse abolishes this evil custom and lays down in clear words that it is only in war and after regular fighting that enemy combatants can be taken prisoner and that it is not lawful to take any person captive when there is no war and there has been no fighting.
The verse has been very wrongly interpreted. It is said that when the Muslims took some men of the Meccan army captives at Badr, the Holy Prophet took counsel with his Companions as to what should be done with them. ‘Umar suggested that they should be put to death, while Abu Bakr proposed that they should be released after accepting ransom from them. The Holy
Prophet accepted the suggestion of Abu Bakr and the prisoners were released for ransom. But it is alleged that by revealing this verse, God expressed His disapproval of the Holy Prophet’s action, declaring that the captives ought to have been put to death and no ransom should have been taken for them. This interpretation, however, is obviously wrong; firstly, because God had so far sent down no commandment forbidding the release of prisoners for ransom, and, therefore, He could not reprove the Holy Prophet for accepting ransom; secondly, because the Holy Prophet had already accepted ransom for two persons taken captive at Nakhlah prior to the Battle of Badr, and God had not disapproved of this action of his; thirdly, because only two verses later God permits Muslims to eat of that which you have won in war as lawful and good (8:70). It is simply inconceivable that God should have reproved the Holy Prophet for having accepted ransom and then at the same time declared the money so taken to be lawful and good. This interpretation is, therefore, obviously wrong and the verse is only intended to lay down a general rule that captives should not be taken until there has been regular fighting and the enemy has been overpowered by the infliction of wounds.
b
47:5.
c
4:95.
552
这节经文制定了一个总的规则: 只能在正式战争中, 在敌人彻底打垮时, 才能俘虏敌人。这根除了奴隶制。只有参加意欲消灭伊斯兰教的战争而被打败的那些人可作战俘。读注释1258。
1
اس سے یہ مرادنہیں کہ نبی خون ریزی کرے۔ کیوں کہ اس کے خلاف قرآن میں تعلیم پائی جاتی ہے اس آیت کاصرف یہ مطلب ہے کہ دشمنوں کے حملوں کے نتیجہ میں وہ خونریزی پر مجبور ہو جائے۔ تو پھر قیدی بنائے۔ ورنہ نہیں غرض زیادہ زور اس بات پر ہے کہ بغیر خون ریز جنگ کے قیدی پکڑنے ناجائز ہیں دو قوموں میں شدید جنگ ہو تو اس کے بعد قیدی پکڑنے جائز ہو سکتے ہیں۔
a
47:5.
b
4:95.
1155
Important Words:
اسری (captives) is the plural of اسیر (a captive) which is derived from اسر. They say اسره i.e. he bound or tied him, or he made him a captive or took him a prisoner. اسیر means, one shackled or imprisoned; a captive (Lane).
یثخن (he engages in a regular fighting) is derived from ثخن (thakhuna) or ثخن (thakhana) which means, it was thick or coarse or hard. اثخنه means, he rendered it thick; or he rendered him heavy or languid or enervated; or he overcame him and inflicted many wounds on him. اثخن فی العدو means, he made a great slaughter or a great wounding among the enemy. اثخن فی الارض means, he made much slaughter in the earth or the land; or he fought vehemently in the earth (Lane). The expression حتی یثخن فی الارض would thus mean, till he (the Prophet) has had a regular fighting in the land, inflicting wounds on the enemy.
Commentary:
It was a practice among pre-Islamic Arabs (and it is regrettable that the practice still continues in some parts of the world) to take men captives even if there was no war and no fighting, and then to make them slaves. The verse abolishes this evil custom and lays down in clear words that it is only in war and after regular fighting that enemy combatants can be taken prisoner and that it is not lawful to take any person captive when there is no war and there has been no fighting.
The verse has been very wrongly interpreted. It is said that when the Muslims took some men of the Meccan army captives at Badr, the Holy Prophet took counsel with his Companions as to what should be done with them. ‘Umar suggested that they should be put to death, while Abu Bakr proposed that they should be released after accepting ransom from them. The Holy
Prophet accepted the suggestion of Abu Bakr and the prisoners were released for ransom. But it is alleged that by revealing this verse, God expressed His disapproval of the Holy Prophet’s action, declaring that the captives ought to have been put to death and no ransom should have been taken for them. This interpretation, however, is obviously wrong; firstly, because God had so far sent down no commandment forbidding the release of prisoners for ransom, and, therefore, He could not reprove the Holy Prophet for accepting ransom; secondly, because the Holy Prophet had already accepted ransom for two persons taken captive at Nakhlah prior to the Battle of Badr, and God had not disapproved of this action of his; thirdly, because only two verses later God permits Muslims to eat of that which you have won in war as lawful and good (8:70). It is simply inconceivable that God should have reproved the Holy Prophet for having accepted ransom and then at the same time declared the money so taken to be lawful and good. This interpretation is, therefore, obviously wrong and the verse is only intended to lay down a general rule that captives should not be taken until there has been regular fighting and the enemy has been overpowered by the infliction of wounds.
a
47:5.
b
4:95.
1144
The verse lays down the general rule that captives should not be taken unless there is regular fighting and the enemy is completely overpowered. It cuts at the root of slavery. Only those, who take part in war in order to destroy Islam and are defeated, can be made prisoner. See also {2739}.
وَمَنۡ اَرَادَ الۡاٰخِرَۃَ وَسَعٰی لَہَا سَعۡیَہَا وَہُوَ مُؤۡمِنٌ فَاُولٰٓئِکَ کَانَ سَعۡیُہُمۡ مَّشۡکُوۡرًا
3:146; 42:21.
مَنْ کا لفظ مفرد اور جمع دونوں معنے رکھتا ہے۔ ہم نے جمع کے معنے کیے ہیں۔
3:146; 42:21.
The pronoun 'it' refers to the Hereafter and the meaning is that only such efforts, as are calculated to secure the good of the Hereafter, will be productive of really good results.
3:146; 42:21.
Commentary:
The pronoun ھا (it) in the expression سعیھا (as it should be striven for) refers to the Hereafter, the meaning being that only such efforts as are calculated to secure the good of the Hereafter will be productive of really good results.
The words, and is a believer, have been added to point out that the securing of the good of the Hereafter depends upon right belief and purity of heart. Efforts made for material prosperity may bear fruit even in the absence of right belief but efforts made for the attainment of the good of the next life are effective only when they are accompanied by true faith. The verse should not be understood to mean that the good deeds of the Faithful only are acceptable to God. What it means is that good deeds accompanied by true belief in the next life will be fully rewarded in the Hereafter, while the reward of those good deeds which are done without any such belief in the Hereafter is confined to only the material benefits of this world.
d
3:146; 42:21.
3
مَنْ کا لفظ مفرد اور جمع دونوں معنے رکھتا ہے۔ ہم نے جمع کے معنے کیے ہیں۔
b
3:146; 42:21.
1949
Commentary:
The pronoun ھا (it) in the expression سعیھا (as it should be striven for) refers to the Hereafter, the meaning being that only such efforts as are calculated to secure the good of the Hereafter will be productive of really good results.
The words, and is a believer, have been added to point out that the securing of the good of the Hereafter depends upon right belief and purity of heart. Efforts made for material prosperity may bear fruit even in the absence of right belief but efforts made for the attainment of the good of the next life are effective only when they are accompanied by true faith. The verse should not be understood to mean that the good deeds of the Faithful only are acceptable to God. What it means is that good deeds accompanied by true belief in the next life will be fully rewarded in the Hereafter, while the reward of those good deeds which are done without any such belief in the Hereafter is confined to only the material benefits of this world.
c
3:146; 42:21.
1604
The pronoun 'it' refers to the Hereafter and the meaning is that only such efforts, as are calculated to secure the good of the Hereafter, will be productive of really good results.
وَمِنَ النَّاسِ مَنۡ یَّعۡبُدُ اللّٰہَ عَلٰی حَرۡفٍ ۖ فَاِنۡ اَصَابَہٗ خَیۡرُۨ اطۡمَاَنَّ بِہٖ ۖ وَاِنۡ اَصَابَتۡہُ فِتۡنَۃُۨ انۡقَلَبَ عَلٰی وَجۡہِہٖ خَسِرَ الدُّنۡیَا وَالۡاٰخِرَۃَ ۚ ذٰلِکَ ہُوَ الۡخُسۡرَانُ الۡمُبِیۡنُ
70:21, 22.
آیت میں مَنْ کا لفظ ہے جس کے معنے جمع کے بھی ہو سکتے ہیں اور مفرد کے بھی۔
70:21, 22.
The Arabs say, Fulanun ‘Ala Harfin min Amrihi, i.e. such a one is in a vacillating condition, looking to the result of an affair he turns to it if he sees what he likes and turns away from it if he sees what does not please him (Lane). The Quranic expression means, one who serves Allah standing aloof with respect to religion, in a fluctuating state, like the person who is in the outskirts of the army, so that if he is sure of victory and spoil, he stands firm, otherwise he flees away. The sense of the expression 'on the verge' is explained in the very next sentence, viz. "if good befalls him, he is content therewith; and if there befalls him a trial, he returns to his former way." Or, the expression may signify that people of weak faith are always in a state of doubt and suspense. If, by accepting the truth, they hope to get some material benefit they remain and behave as believers, but if belief is attended with trials and tribulations, they turn back on their heels.
33:20; 70:21-22.
Important Words:
حرف (verge) is infinitive noun from حرف (harafa). They say حرف الشیء عن وجھه i.e. he turned the thing from its proper way or manner or altered it therefrom. حرف means, the extremity, verge, border, margin, brink, side or edge of anything, as for instance the side of a river, the edge of a sword or the ridge of a mountain. علی حرف من امرہ means, such a one is in a vacillating condition, looking to the result of an affair, he turns to it if he sees what he likes, and turns away from it if he sees what does not please him. من یعبد اللّٰه علی حرف means, one who serves Allah standing aloof with respect to religion, in a fluctuating state, like the person who is in the outskirts of the army, so that if he is sure of victory and spoil, he stands firm, otherwise he flees away; or the meaning is, he who serves God in doubt or suspense being unsteady like him who is on the ridge of a mountain; or the meaning is, one who serves God in one mode of circumstances i.e. when in ample circumstances and not when in straitened circumstances (Lane).
Commentary:
The sense of the expression علی حرف (on the verge) is explained in the very next sentence, viz. if good befall him, he is content therewith; and if there befall him a trial, he returns to his former way. Taking the word حرف in the sense of suspense, the expression would signify that people of weak faith are always in a state of doubt and suspense. If by accepting the message of truth they hope to get some material benefit, they remain and act as believers but if belief is attended with trials and tribulations then they turn back on their heels. Taking this word in the sense of edge or brink, the expression would mean that such people have only a superficial knowledge of religion. They do not enter into its spirit and have no insight into it. Such waverers and doubters are always deprived of the very benefits they hope to get by their insincere faith.
c
70:21, 22.
1
آیت میں مَنْ کا لفظ ہے جس کے معنے جمع کے بھی ہو سکتے ہیں اور مفرد کے بھی۔
b
33:20; 70:21-22.
2446
Important Words:
حرف (verge) is infinitive noun from حرف (harafa). They say حرف الشیء عن وجھه i.e. he turned the thing from its proper way or manner or altered it therefrom. حرف means, the extremity, verge, border, margin, brink, side or edge of anything, as for instance the side of a river, the edge of a sword or the ridge of a mountain. علی حرف من امرہ means, such a one is in a vacillating condition, looking to the result of an affair, he turns to it if he sees what he likes, and turns away from it if he sees what does not please him. من یعبد اللّٰه علی حرف means, one who serves Allah standing aloof with respect to religion, in a fluctuating state, like the person who is in the outskirts of the army, so that if he is sure of victory and spoil, he stands firm, otherwise he flees away; or the meaning is, he who serves God in doubt or suspense being unsteady like him who is on the ridge of a mountain; or the meaning is, one who serves God in one mode of circumstances i.e. when in ample circumstances and not when in straitened circumstances (Lane).
Commentary:
The sense of the expression علی حرف (on the verge) is explained in the very next sentence, viz. if good befall him, he is content therewith; and if there befall him a trial, he returns to his former way. Taking the word حرف in the sense of suspense, the expression would signify that people of weak faith are always in a state of doubt and suspense. If by accepting the message of truth they hope to get some material benefit, they remain and act as believers but if belief is attended with trials and tribulations then they turn back on their heels. Taking this word in the sense of edge or brink, the expression would mean that such people have only a superficial knowledge of religion. They do not enter into its spirit and have no insight into it. Such waverers and doubters are always deprived of the very benefits they hope to get by their insincere faith.
a
70:21, 22.
1935
The Arabs say, Fulanun ‘Ala Harfin min Amrihi, i.e. such a one is in a vacillating condition, looking to the result of an affair he turns to it if he sees what he likes and turns away from it if he sees what does not please him (Lane). The Quranic expression means, one who serves Allah standing aloof with respect to religion, in a fluctuating state, like the person who is in the outskirts of the army, so that if he is sure of victory and spoil, he stands firm, otherwise he flees away. The sense of the expression 'on the verge' is explained in the very next sentence, viz. "if good befalls him, he is content therewith; and if there befalls him a trial, he returns to his former way." Or, the expression may signify that people of weak faith are always in a state of doubt and suspense. If, by accepting the truth, they hope to get some material benefit they remain and behave as believers, but if belief is attended with trials and tribulations, they turn back on their heels.
وَابۡتَغِ فِیۡمَاۤ اٰتٰٮکَ اللّٰہُ الدَّارَ الۡاٰخِرَۃَ ۖ وَلَا تَنۡسَ نَصِیۡبَکَ مِنَ الدُّنۡیَا ۖ وَاَحۡسِنۡ کَمَاۤ اَحۡسَنَ اللّٰہُ اِلَیۡکَ ۖ وَلَا تَبۡغِ الۡفَسَادَ فِی الۡاَرۡضِ ۖ اِنَّ اللّٰہَ لَا یُحِبُّ الۡمُفۡسِدِیۡنَ
Commentary:
Islam does not view with favour such flight from the world as Christianity inculcates among its votaries. One should not deny one’s portion of the good things of the world. As a matter of fact at another place in the Quran the believers are enjoined to pray to God "to grant them the good things of this world as well as the good things of the world to come" (2:202), only the pursuit of the good things of this world should not make one neglect the seeking of the good things of the Hereafter. Islam is not a religion of monks and recluses but of pious and righteous men of the world.
2931
Commentary:
Islam does not view with favour such flight from the world as Christianity inculcates among its votaries. One should not deny one’s portion of the good things of the world. As a matter of fact at another place in the Quran the believers are enjoined to pray to God "to grant them the good things of this world as well as the good things of the world to come" (2:202), only the pursuit of the good things of this world should not make one neglect the seeking of the good things of the Hereafter. Islam is not a religion of monks and recluses but of pious and righteous men of the world.
قُلۡ سِیۡرُوۡا فِی الۡاَرۡضِ فَانۡظُرُوۡا کَیۡفَ بَدَاَ الۡخَلۡقَ ۚ ثُمَّ اللّٰہُ یُنۡشِئُ النَّشۡاَۃَ الۡاٰخِرَۃَ ۚ اِنَّ اللّٰہَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
اس جگہ آخرت کا ذکر نہیں بلکہ اس دنیا کا ذکر ہے اور اس دنیا میں مردے زندہ ہو کر نہیں آتے۔ پس یہ آیت ایک واضح ثبوت ہے اس بات کا کہ پیدائش اول سے مراد قوموں کو تمکنت بخشنا اور پیدائش ثانی سے مراد غالب قوموں کے زوال کے بعد پھر دوبارہ ان میں بیداری پیدا کرنا ہے۔ اس کے یہ معنے نہیں کہ اُخروی زندگی ہے ہی نہیں۔ بلکہ ہمارا یہ مطلب ہے کہ اس آیت میں اس دنیا میں قوموں کے اتار چڑھاؤ کا ذکر ہے جیسا کہ سِیْرُوْا فِی الْاَرْضِ کے الفاظ سے اور ان الفاظ سے ظاہر ہے کہ دنیا پر غور کرو کہ کس طرح اللہ تعالیٰ نے پہلی دفعہ پیدائش کا کام شروع کیا۔ اور مرنے کے بعد پھر دوبارہ زندگی دینی شروع
10:5; 30:28.
The expression has been used at several places in the Qur’an (6:12; 12:110; 30:10; 35:45; 40:83), and almost everywhere it has been followed by a sentence which points to the destruction of one people and the creation of another in their place. The verse does not refer to the Resurrection after death, but only to the phenomenon of the rise and fall of nations.
10:5; 30:28.
Commentary:
The theme of the preceding verse has further been developed in this verse and the disbelievers are told just to have a glance over the histories of the nations that lived in the past and see that when God intended to create a new order and a new nation, He raised a new Prophet, and when his people rejected him they were destroyed and another people took their place. The Holy Prophet’s rejecters are thus warned that if they did not take a lesson from the fate of the rejecters of former Prophets they will also come to history of all religions that rejection of the Divine Message always has landed the disbelievers into ruin.
The expressions سیروا فی الارض (travel in the land) and أولم یسیروا فی الارض (have they not travelled in the land) have been used at several places in the Quran (6:12; 12:110; 30:10; 35:45; 40:83), and almost everywhere they have been followed by a sentence which points to the terrible fate which the rejecters of the Divine Message had met. This shows that in the present case also where this expression has been followed by the words "then see how He originated the creation, then will Allah create the latter creation," it points to the destruction of one people and the creation of another in their place. Thus the verse does not refer to the Resurrection after death. It only draws attention to the phenomenon of the rise and decline of nations and their rise after their decline.
d
10:5; 30:28.
973
这一用语被使用在 «古兰经» 中好几处 (6:12; 12:110; 30:10; 35:45; 40:83) 而且几乎每处之后都有一句指出创造另一个民族来代替一个毁灭了的民族。这节经文并没有谈及死后复生, 只谈了民族兴衰的现象。
2
اس جگہ آخرت کا ذکر نہیں بلکہ اس دنیا کا ذکر ہے اور اس دنیا میں مردے زندہ ہو کر نہیں آتے۔ پس یہ آیت ایک واضح ثبوت ہے اس بات کا کہ پیدائش اول سے مراد قوموں کو تمکنت بخشنا اور پیدائش ثانی سے مراد غالب قوموں کے زوال کے بعد پھر دوبارہ ان میں بیداری پیدا کرنا ہے۔ اس کے یہ معنے نہیں کہ اُخروی زندگی ہے ہی نہیں۔ بلکہ ہمارا یہ مطلب ہے کہ اس آیت میں اس دنیا میں قوموں کے اتار چڑھاؤ کا ذکر ہے جیسا کہ سِیْرُوْا فِی الْاَرْضِ کے الفاظ سے اور ان الفاظ سے ظاہر ہے کہ دنیا پر غور کرو کہ کس طرح اللہ تعالیٰ نے پہلی دفعہ پیدائش کا کام شروع کیا۔ اور مرنے کے بعد پھر دوبارہ زندگی دینی شروع
a
10:5; 30:28.
2955
Commentary:
The theme of the preceding verse has further been developed in this verse and the disbelievers are told just to have a glance over the histories of the nations that lived in the past and see that when God intended to create a new order and a new nation, He raised a new Prophet, and when his people rejected him they were destroyed and another people took their place. The Holy Prophet’s rejecters are thus warned that if they did not take a lesson from the fate of the rejecters of former Prophets they will also come to history of all religions that rejection of the Divine Message always has landed the disbelievers into ruin.
The expressions سیروا فی الارض (travel in the land) and أولم یسیروا فی الارض (have they not travelled in the land) have been used at several places in the Quran (6:12; 12:110; 30:10; 35:45; 40:83), and almost everywhere they have been followed by a sentence which points to the terrible fate which the rejecters of the Divine Message had met. This shows that in the present case also where this expression has been followed by the words "then see how He originated the creation, then will Allah create the latter creation," it points to the destruction of one people and the creation of another in their place. Thus the verse does not refer to the Resurrection after death. It only draws attention to the phenomenon of the rise and decline of nations and their rise after their decline.
a
10:5; 30:28.
2245
The expression has been used at several places in the Qur’an (6:12; 12:110; 30:10; 35:45; 40:83), and almost everywhere it has been followed by a sentence which points to the destruction of one people and the creation of another in their place. The verse does not refer to the Resurrection after death, but only to the phenomenon of the rise and fall of nations.
وَمَا ہٰذِہِ الۡحَیٰوۃُ الدُّنۡیَاۤ اِلَّا لَہۡوٌ وَّلَعِبٌ ۚ وَاِنَّ الدَّارَ الۡاٰخِرَۃَ لَہِیَ الۡحَیَوَانُ ۚ لَوۡ کَانُوۡا یَعۡلَمُوۡنَ
6:33; 47:37; 57:21.
Life without hardships and privations borne for a noble cause, and without sacrifices undergone for the sake of God, is 'but a pastime and a sport,' a useless and purposeless existence. The purposeful life is that which is spent in the quest of a sublime and noble object and in preparation for everlasting life for which God has created man.
6:33; 47:37; 57:21.
Important Words:
حیوان (life) is infinitive-noun from حیی which means, he or it lived or was or became in the state termed حیاة. They say حیت النار (hayyat) i.e. the fire was or became alive or burning حیی الطریق (hayiya) means, the road was or became apparent or distinct. حیاة means, life; faculty of growth, the faculty of sensation, and the faculty of intellect; freedom from grief or sorrow. حیوان is synonymous with حیاة but with an intensive signification and means, everlasting life or life which will not be followed by death; much or full life; real life (Lane).
Commentary:
The verse means to say that life without hardships and privations borne for a noble cause, and without sacrifices undergone for the sake of God, is "but an amusement and a sport," a useless and purposeless existence. The purposeful life is that which is spent in the quest of a sublime object, in preparation for everlasting life for which God has created man.
a
6:33; 47:37; 57:21.
986
如果不去为崇高事业而忍受艰难贫困的生活, 不去为安拉的正道而作出牺牲, 那么, 生活 “只是游戏和消遣”, 一种无用而没有目的的生存。有目的的生命是在追求崇高的目标以及得到安拉创造人类的那一永恒的生命中度过的。
b
6:33; 47:37; 57:21.
2985
Important Words:
حیوان (life) is infinitive-noun from حیی which means, he or it lived or was or became in the state termed حیاة. They say حیت النار (hayyat) i.e. the fire was or became alive or burning حیی الطریق (hayiya) means, the road was or became apparent or distinct. حیاة means, life; faculty of growth, the faculty of sensation, and the faculty of intellect; freedom from grief or sorrow. حیوان is synonymous with حیاة but with an intensive signification and means, everlasting life or life which will not be followed by death; much or full life; real life (Lane).
Commentary:
The verse means to say that life without hardships and privations borne for a noble cause, and without sacrifices undergone for the sake of God, is "but an amusement and a sport," a useless and purposeless existence. The purposeful life is that which is spent in the quest of a sublime object, in preparation for everlasting life for which God has created man.
c
6:33; 47:37; 57:21.
2266
Life without hardships and privations borne for a noble cause, and without sacrifices undergone for the sake of God, is 'but a pastime and a sport,' a useless and purposeless existence. The purposeful life is that which is spent in the quest of a sublime and noble object and in preparation for everlasting life for which God has created man.
وَاِنۡ کُنۡتُنَّ تُرِدۡنَ اللّٰہَ وَرَسُوۡلَہٗ وَالدَّارَ الۡاٰخِرَۃَ فَاِنَّ اللّٰہَ اَعَدَّ لِلۡمُحۡسِنٰتِ مِنۡکُنَّ اَجۡرًا عَظِیۡمًا
由于穆圣的妻子们要在社交行为中起模范作用, 因此要求她们在自我否定方面作出榜样, 是合情合理的事。并不是说, 对她们的用钱和生活上的舒适要完全加以禁止, 而是理所当然地要求她们确立一个克已的最高标准。穆圣的伴侣关系要求这种牺牲精神, 因而要他的妻子们在舒适的生活与他的伴侣关系之间做出选择。
1029
由于穆圣的妻子们要在社交行为中起模范作用, 因此要求她们在自我否定方面作出榜样, 是合情合理的事。并不是说, 对她们的用钱和生活上的舒适要完全加以禁止, 而是理所当然地要求她们确立一个克已的最高标准。穆圣的伴侣关系要求这种牺牲精神, 因而要他的妻子们在舒适的生活与他的伴侣关系之间做出选择。
اَمَّنۡ ہُوَ قٰنِتٌ اٰنَآءَ الَّیۡلِ سَاجِدًا وَّقَآئِمًا یَّحۡذَرُ الۡاٰخِرَۃَ وَیَرۡجُوۡا رَحۡمَۃَ رَبِّہٖ ۗ قُلۡ ہَلۡ یَسۡتَوِی الَّذِیۡنَ یَعۡلَمُوۡنَ وَالَّذِیۡنَ لَا یَعۡلَمُوۡنَ ۗ اِنَّمَا یَتَذَکَّرُ اُولُوا الۡاَلۡبٰبِ
40:59.
40:59.
40:59.
Commentary:
The verse refers to two classes of men—believers who are described as obedient men endowed with knowledge and understanding; and disbelievers who are their opposites.
c
40:59.
c
40:59.
3444
Commentary:
The verse refers to two classes of men—believers who are described as obedient men endowed with knowledge and understanding; and disbelievers who are their opposites.
a
40:59.
یٰقَوۡمِ اِنَّمَا ہٰذِہِ الۡحَیٰوۃُ الدُّنۡیَا مَتٰعٌ وَّاِنَّ الۡاٰخِرَۃَ ہِیَ دَارُ الۡقَرَارِ
3:15, 198, 199; 9:38; 16:118; 28:61.
3:15, 198, 199; 9:38; 16:118; 28:61.
The speech of 'the believing man' shows that true believers are fully convinced of the righteousness of their cause. It is this rock-like faith which enables them to suffer gladly all sorts of hardships and privations.
3:15, 198; 9:38; 16:118; 28:61.
c
3:15, 198, 199; 9:38; 16:118; 28:61.
a
3:15, 198; 9:38; 16:118; 28:61.
c
3:15, 198, 199; 9:38; 16:118; 28:61.
2607
The speech of 'the believing man' shows that true believers are fully convinced of the righteousness of their cause. It is this rock-like faith which enables them to suffer gladly all sorts of hardships and privations.