جَنَّتَ
Appears 9 times in Quran
Derived Words (12)
Words derived from the stem "جَنَّتَ".
- the gardens
- two Gardens
- two gardens
- two other Gardens
- two gardens
- his garden
- thy garden
- two other Gardens
- two gardens
- in lieu of their gardens
- his garden
- thy garden
- two gardens
- the gardens
- two Gardens
- in lieu of their gardens
Occurrences in Quran
Found 9 verses containing "جَنَّتَ".
۞ وَٱضْرِبْ لَهُم مَّثَلًا رَّجُلَيْنِ جَعَلْنَا لِأَحَدِهِمَا جَنَّتَيْنِ مِنْ أَعْنَٰبٍ وَحَفَفْنَٰهُمَا بِنَخْلٍ وَجَعَلْنَا بَيْنَهُمَا زَرْعًا
从这节经文开始, 以比喻的形式讲两种人--------基督教徒和穆斯林--------的情况, 这 “两个人” 代表这两种人, 而 “两座果园” 代表基督教国家兴起的两个时期。这节经文指出, 在基督教国家盛衰交替的历史中, 他们将两次上升到拥有极大权力的地位。第一个时期是在伊斯兰教来临之前, 而第二个时期从公元十七世纪初开始, 那时欧洲的基督教国家开始作出极大的进展, 而在十九世纪时他们得到史无前例的权力和威望, 可以称为达到顶峰。
یعنی مسلمانوں اور مسیحی اقوام کی۔
باغ سے مراد قوم اسرائیل کو ملنے والی دنیوی مال و دولت اور اولاد ہے۔ اس جگہ عیسائی قوم کے دو حصوں کا ذکر ہے اور مراد یہ ہے کہ عیسائی قوم کی پہلی ترقی کے بعد ان پر کمزوری کا دور آئے گا جس کے بعد وہ پھر دنیوی طور پر ترقی کرنے لگ جائیں گے۔
یہاں مراد مالک ہیں۔ لیکن چونکہ مثال میں باغوں کا ذکر تھا۔ اس لئے مالکوں کی جگہ ان کے مملوکہ ممالک کا ذکر کر دیا ہے اور تمثیلی طور پر ایسے لفظ اختیار کیے ہیں جن سے یہ سمجھا جائے گا کہ گویا یہاں کھیتوں کا ذکر ہے۔
With this verse begins, in the form of a parable, the conditions of the two peoples—Christians and Muslims, the "two men" representing these two peoples and "two gardens" the two periods of the rise of the Christian nations. The verse denotes that in their chequered history Christian nations would rise to great power twice. The first period preceded the advent of Islam while the second began with the dawn of the 17th century. A.D., when Christian nations of Europe began to make great progress and acquire unprecedented power and prestige which reached its zenith in the nineteenth century.
Commentary:
With this verse begins, in the form of a parable, a description of the conditions respectively of Muslim and Christian nations in the Latter Days. The form and wording of the dialogue unmistakably shows that it is no real conversation between two living persons but is a portraiture, in metaphorical language, of the conditions of these two peoples at a certain time. The dialogue represents the decline and degradation of Muslims at their nadir and the power and prosperity of western Christian nations at their zenith in the Latter Days.
Now parables, like dreams, require to be interpreted, and the present and following several verses having been couched in allegorical language it is difficult to grasp and fully appreciate their full significance and beauty without putting on them a construction which their apparent form does not seem to bear. In the language of dreams a "garden" signifies wife, children, riches and life full of happiness; sometimes it also denotes cantonments and army headquarters. "Grapes" represent abundant provisions which can be stored up and last for a long time; "palm trees" signify exercise of authority over large number of men; "corn" in the case of a monarch denotes expansion of his dominions and in that of other people their "work". A "stream" denotes an eminent man and "fruits" mean fresh sources of honour (Ta‘tirul-Anam).
The parable describes the conditions of two men. One of them had two gardens which metaphorically interpreted means that God had bestowed upon him an abundance of wealth and offspring in two separate periods of his life. This interpretation is supported by v. 35 below where the same person says, I am richer than thou in wealth and stronger in respect of men.
The words, and We surrounded them with date-palms, signify that this man will protect his riches and offspring and dominions with military force.
The expression, and between the two We placed corn-fields, denotes that in between the two gardens there will be ordinary property which will not be so strongly protected.
758
从这节经文开始, 以比喻的形式讲两种人--------基督教徒和穆斯林--------的情况, 这 “两个人” 代表这两种人, 而 “两座果园” 代表基督教国家兴起的两个时期。这节经文指出, 在基督教国家盛衰交替的历史中, 他们将两次上升到拥有极大权力的地位。第一个时期是在伊斯兰教来临之前, 而第二个时期从公元十七世纪初开始, 那时欧洲的基督教国家开始作出极大的进展, 而在十九世纪时他们得到史无前例的权力和威望, 可以称为达到顶峰。
1
یعنی مسلمانوں اور مسیحی اقوام کی۔
2
باغ سے مراد قوم اسرائیل کو ملنے والی دنیوی مال و دولت اور اولاد ہے۔ اس جگہ عیسائی قوم کے دو حصوں کا ذکر ہے اور مراد یہ ہے کہ عیسائی قوم کی پہلی ترقی کے بعد ان پر کمزوری کا دور آئے گا جس کے بعد وہ پھر دنیوی طور پر ترقی کرنے لگ جائیں گے۔
3
یہاں مراد مالک ہیں۔ لیکن چونکہ مثال میں باغوں کا ذکر تھا۔ اس لئے مالکوں کی جگہ ان کے مملوکہ ممالک کا ذکر کر دیا ہے اور تمثیلی طور پر ایسے لفظ اختیار کیے ہیں جن سے یہ سمجھا جائے گا کہ گویا یہاں کھیتوں کا ذکر ہے۔
2073
Commentary:
With this verse begins, in the form of a parable, a description of the conditions respectively of Muslim and Christian nations in the Latter Days. The form and wording of the dialogue unmistakably shows that it is no real conversation between two living persons but is a portraiture, in metaphorical language, of the conditions of these two peoples at a certain time. The dialogue represents the decline and degradation of Muslims at their nadir and the power and prosperity of western Christian nations at their zenith in the Latter Days.
Now parables, like dreams, require to be interpreted, and the present and following several verses having been couched in allegorical language it is difficult to grasp and fully appreciate their full significance and beauty without putting on them a construction which their apparent form does not seem to bear. In the language of dreams a "garden" signifies wife, children, riches and life full of happiness; sometimes it also denotes cantonments and army headquarters. "Grapes" represent abundant provisions which can be stored up and last for a long time; "palm trees" signify exercise of authority over large number of men; "corn" in the case of a monarch denotes expansion of his dominions and in that of other people their "work". A "stream" denotes an eminent man and "fruits" mean fresh sources of honour (Ta‘tirul-Anam).
The parable describes the conditions of two men. One of them had two gardens which metaphorically interpreted means that God had bestowed upon him an abundance of wealth and offspring in two separate periods of his life. This interpretation is supported by v. 35 below where the same person says, I am richer than thou in wealth and stronger in respect of men.
The words, and We surrounded them with date-palms, signify that this man will protect his riches and offspring and dominions with military force.
The expression, and between the two We placed corn-fields, denotes that in between the two gardens there will be ordinary property which will not be so strongly protected.
1689
With this verse begins, in the form of a parable, the conditions of the two peoples—Christians and Muslims, the "two men" representing these two peoples and "two gardens" the two periods of the rise of the Christian nations. The verse denotes that in their chequered history Christian nations would rise to great power twice. The first period preceded the advent of Islam while the second began with the dawn of the 17th century. A.D., when Christian nations of Europe began to make great progress and acquire unprecedented power and prestige which reached its zenith in the nineteenth century.
كِلْتَا ٱلْجَنَّتَيْنِ ءَاتَتْ أُكُلَهَا وَلَمْ تَظْلِم مِّنْهُ شَيْـًٔا ۚ وَفَجَّرْنَا خِلَٰلَهُمَا نَهَرًا
“一条河” 代表穆圣时代。通过穆圣, 保存了穆撒和伊撒许多部分的真实教义。
نہر سے مراد رسول کریم صلی اللہ علیہ وسلم کا زمانہ ہے جن کے ذریعہ سے موسیٰ علیہ السلام اور عیسیٰ علیہ السلام کی حقیقی تعلیم کا کچھ حصہ زندہ رہا۔
"The stream" represents the time of the Holy Prophet, through whom portions of the true teachings of Moses and Jesus were preserved.
Commentary:
Singular number of the verbs اتت and تظلم shows that the two gardens were, in reality, two parts of one and the same garden.
The words, and failed not the least therein, indicate that these were not gardens in the literal sense of the word but gardens in a metaphorical sense because it is against the laws of nature that trees should continue to yield abundant fruits in many consecutive seasons. But the trees of the gardens mentioned in this verse yielded fruits uniformly in abundance. This shows that they were gardens in the metaphorical sense only.
759
“一条河” 代表穆圣时代。通过穆圣, 保存了穆撒和伊撒许多部分的真实教义。
4
نہر سے مراد رسول کریم صلی اللہ علیہ وسلم کا زمانہ ہے جن کے ذریعہ سے موسیٰ علیہ السلام اور عیسیٰ علیہ السلام کی حقیقی تعلیم کا کچھ حصہ زندہ رہا۔
2074
Commentary:
Singular number of the verbs اتت and تظلم shows that the two gardens were, in reality, two parts of one and the same garden.
The words, and failed not the least therein, indicate that these were not gardens in the literal sense of the word but gardens in a metaphorical sense because it is against the laws of nature that trees should continue to yield abundant fruits in many consecutive seasons. But the trees of the gardens mentioned in this verse yielded fruits uniformly in abundance. This shows that they were gardens in the metaphorical sense only.
1690
"The stream" represents the time of the Holy Prophet, through whom portions of the true teachings of Moses and Jesus were preserved.
وَدَخَلَ جَنَّتَهُۥ وَهُوَ ظَالِمٌ لِّنَفْسِهِۦ قَالَ مَآ أَظُنُّ أَن تَبِيدَ هَٰذِهِۦٓ أَبَدًا
西方基督教国家, 由于他们的物质进步而自豪, 就恣意过着舒适奢侈的生活, 他们自负、傲慢而错误地认为自己的权力、进步和兴旺发达将永远持续下去, 而且被弄得产生一种虚假的安全感和自满情绪, 完全过着一种罪恶的生活而不能自拔。
یعنی مسیحی۔
Being proud of their material progress Western Christian nations would give themselves up to a life of ease and luxury and in their conceit and arrogance misconceive that their power, progress and prosperity will last for ever, and being lulled into a false sense of security and complacency, they would be entirely lost in a life of sin and iniquity.
Commentary:
The verse purports to say that Christian nations would be very proud of their material progress and would give themselves up to a life of ease and luxury and in their conceit and arrogance misconceive that their power, progress and prosperity would last forever. The words, while he was wronging his soul, mean that lulled into a false sense of security and complacency these people would be entirely lost in a life of sin and iniquity. The words "his garden" do not contradict vv. 33 and 31 above where mention is made of 'two gardens'. For an explanation of this seeming contradiction see v. 34 above.
761
西方基督教国家, 由于他们的物质进步而自豪, 就恣意过着舒适奢侈的生活, 他们自负、傲慢而错误地认为自己的权力、进步和兴旺发达将永远持续下去, 而且被弄得产生一种虚假的安全感和自满情绪, 完全过着一种罪恶的生活而不能自拔。
6
یعنی مسیحی۔
2076
Commentary:
The verse purports to say that Christian nations would be very proud of their material progress and would give themselves up to a life of ease and luxury and in their conceit and arrogance misconceive that their power, progress and prosperity would last forever. The words, while he was wronging his soul, mean that lulled into a false sense of security and complacency these people would be entirely lost in a life of sin and iniquity. The words "his garden" do not contradict vv. 33 and 31 above where mention is made of 'two gardens'. For an explanation of this seeming contradiction see v. 34 above.
1691
Being proud of their material progress Western Christian nations would give themselves up to a life of ease and luxury and in their conceit and arrogance misconceive that their power, progress and prosperity will last for ever, and being lulled into a false sense of security and complacency, they would be entirely lost in a life of sin and iniquity.
وَلَوْلَآ إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَآءَ ٱللَّهُ لَا قُوَّةَ إِلَّا بِٱللَّهِ ۚ إِن تَرَنِ أَنَا۠ أَقَلَّ مِنكَ مَالًا وَوَلَدًا
Commentary:
The verse bespeaks the sympathy the Muslim has with his Christian companion. The heart of a true Muslim is full of the milk of human kindness.
2080
Commentary:
The verse bespeaks the sympathy the Muslim has with his Christian companion. The heart of a true Muslim is full of the milk of human kindness.
لَقَدْ كَانَ لِسَبَإٍ فِى مَسْكَنِهِمْ ءَايَةٌ ۖ جَنَّتَانِ عَن يَمِينٍ وَشِمَالٍ ۖ كُلُوا۟ مِن رِّزْقِ رَبِّكُمْ وَٱشْكُرُوا۟ لَهُۥ ۚ بَلْدَةٌ طَيِّبَةٌ وَرَبٌّ غَفُورٌ
Saba’, as is mentioned under 27:23, was a city of Yemen situated about three days’ journey from San‘a’, also called Ma’arib. This town finds frequent references in the Old Testament and in Greek, Roman and Arabic literatures, especially in the south Arabian inscriptions. The Sabaeans were a highly prosperous and cultured people whom God had blessed in great abundance with all the comforts and amenities of life. The whole country was made very fertile by dams and other irrigation works and was full of gardens and streams. Of public works built to assist agriculture like barriers and dams the most celebrated was the dam of Ma’arib (Enc. of Islam, vol.4, p.16). Tirmidhi quotes a tradition on the authority of Farwah bin Malik that when asked whether Saba’ was the name of a land or of a woman, the Holy Prophet is reported to have said, 'It is neither the name of a land nor that of a woman, but the name of a man in Yemen who had ten sons. Six of them remained back in Yemen while four of them went t
16:113.
Commentary:
The preceding verses having made a mention of the blessings and favours which God had bestowed upon the Israelites and which found their fullest expression in the highly prosperous reigns of David and Solomon, the present verse proceeds to refer to another very prosperous and happy people of their time—the people of Saba’. Saba’, as is mentioned under 27:23, was a city of Yemen situated about three days’ journey from San‘a’, also called Ma’arib.
"This town finds frequent reference in the Old Testament and in Greek, Roman and Arabic literature, especially in the South Arabian inscriptions. The Sabaeans were a highly civilized and prosperous people. The finds made in the country itself are in harmony with the various classical literary sources, which agree in showing that the Sabaeans attained the greatest importance of all Arab peoples of the pre-Muhammadan period, in particular of the four leading peoples of South Arabia who were known even to the Greeks. . .these still extant monuments of the once highly developed civilization, to which Sabaea mainly owed its historical importance...Agatharchides’s re-marks on the splendid buildings of the kings and private individuals in Saba’ and the descriptions of Sabaean castles by the Arabs are confirmed by the testimony of the inscriptions, which to a great extent commemorate the building of houses (palaces) and fortifications. Of public works built to assist agriculture like barriers and dams, the most celebrated was the dam of Ma’arib" (Enc. of Islam. vol. 4. p. 16).
Tirmidhi quotes a tradition on the authority of Farwah bin Malik that when asked whether Saba’ was the name of a land or of a woman, the Holy Prophet is reported to have said, 'It is neither the name of a land nor that of a woman but the name of a man in Yemen who had ten sons. Six of them remained in Yemen while four of them went to Syria. As for those who made Syria their home, they were Joham, Ghassan and Amila; and as for those who stayed back in Yemen they were Ash‘ariyyun, Himyar, Kandah, Madhpih and ‘Ammar. On being asked who were Ammar, the Prophet replied "Of them are Khath‘am and Bajilah"' (Taj).
The whole tenor of the verse shows that the Sabaeans were a highly prosperous and cultured people whom God had blessed in great abundance with all the comforts and amenities of life. The whole country seems to have been rendered very fertile by dams and other irrigation works and was full of gardens and streams.
According to Muir there were 70 stages or stops from Hadramaut to Aila on the road from Yemen to Syria. These stages even exist today. It was a very frequented and safe route, flanked on both sides by shady trees.
a
16:113.
3142
Commentary:
The preceding verses having made a mention of the blessings and favours which God had bestowed upon the Israelites and which found their fullest expression in the highly prosperous reigns of David and Solomon, the present verse proceeds to refer to another very prosperous and happy people of their time—the people of Saba’. Saba’, as is mentioned under 27:23, was a city of Yemen situated about three days’ journey from San‘a’, also called Ma’arib.
"This town finds frequent reference in the Old Testament and in Greek, Roman and Arabic literature, especially in the South Arabian inscriptions. The Sabaeans were a highly civilized and prosperous people. The finds made in the country itself are in harmony with the various classical literary sources, which agree in showing that the Sabaeans attained the greatest importance of all Arab peoples of the pre-Muhammadan period, in particular of the four leading peoples of South Arabia who were known even to the Greeks. . .these still extant monuments of the once highly developed civilization, to which Sabaea mainly owed its historical importance...Agatharchides’s re-marks on the splendid buildings of the kings and private individuals in Saba’ and the descriptions of Sabaean castles by the Arabs are confirmed by the testimony of the inscriptions, which to a great extent commemorate the building of houses (palaces) and fortifications. Of public works built to assist agriculture like barriers and dams, the most celebrated was the dam of Ma’arib" (Enc. of Islam. vol. 4. p. 16).
Tirmidhi quotes a tradition on the authority of Farwah bin Malik that when asked whether Saba’ was the name of a land or of a woman, the Holy Prophet is reported to have said, 'It is neither the name of a land nor that of a woman but the name of a man in Yemen who had ten sons. Six of them remained in Yemen while four of them went to Syria. As for those who made Syria their home, they were Joham, Ghassan and Amila; and as for those who stayed back in Yemen they were Ash‘ariyyun, Himyar, Kandah, Madhpih and ‘Ammar. On being asked who were Ammar, the Prophet replied "Of them are Khath‘am and Bajilah"' (Taj).
The whole tenor of the verse shows that the Sabaeans were a highly prosperous and cultured people whom God had blessed in great abundance with all the comforts and amenities of life. The whole country seems to have been rendered very fertile by dams and other irrigation works and was full of gardens and streams.
According to Muir there were 70 stages or stops from Hadramaut to Aila on the road from Yemen to Syria. These stages even exist today. It was a very frequented and safe route, flanked on both sides by shady trees.
2383A
Saba’, as is mentioned under 27:23, was a city of Yemen situated about three days’ journey from San‘a’, also called Ma’arib. This town finds frequent references in the Old Testament and in Greek, Roman and Arabic literatures, especially in the south Arabian inscriptions. The Sabaeans were a highly prosperous and cultured people whom God had blessed in great abundance with all the comforts and amenities of life. The whole country was made very fertile by dams and other irrigation works and was full of gardens and streams. Of public works built to assist agriculture like barriers and dams the most celebrated was the dam of Ma’arib (Enc. of Islam, vol.4, p.16). Tirmidhi quotes a tradition on the authority of Farwah bin Malik that when asked whether Saba’ was the name of a land or of a woman, the Holy Prophet is reported to have said, 'It is neither the name of a land nor that of a woman, but the name of a man in Yemen who had ten sons. Six of them remained back in Yemen while four of them went t
فَأَعْرَضُوا۟ فَأَرْسَلْنَا عَلَيْهِمْ سَيْلَ ٱلْعَرِمِ وَبَدَّلْنَٰهُم بِجَنَّتَيْهِمْ جَنَّتَيْنِ ذَوَاتَىْ أُكُلٍ خَمْطٍ وَأَثْلٍ وَشَىْءٍ مِّن سِدْرٍ قَلِيلٍ
‘Arim means, a dam or dams constructed in valleys or torrent-beds; or a torrent of which the rush is not to be withstood; or violent rain (Lane). A mighty flood caused the dam of Ma’arib, to which the Sabaeans owed all their prosperity, to burst and inundate the whole area causing widespread ruin. A land full of beautiful gardens, streams and great works of art, was turned into a vast waste. The dam was about two miles long and 120 ft. high. It was destroyed about the first or second century A.D. (Palmer).
16:113.
Important Words:
سیل العرم (fierce flood). سیل is derived from سال which means, it (the water) flowed. سیل means, a torrent, a flow of water; much water or a collection of rain-water flowing in a valley or water course. ماء سیل means, flowing or running water. عرم is derived from عرم (‘arama or ‘aruma) which means, he was or became evil in disposition; he behaved insolently or he was or became corrupt. عرم means, a dam or dams constructed in valleys or torrent-beds; or a torrent of which the rush is not to be withstood; or violent rain (Lane &Aqrab).
Commentary:
Such is the irony of human circumstances that whenever man is blessed with material comforts and amenities of life and leads a prosperous and successful life, then instead of being grateful to God for His blessings and favours, he becomes arrogant and begins to behave ungratefully and insolently. The Sabaeans were no exception to the common run of humanity. In the day of prosperity they fell into evil ways and defied and broke Divine laws. The inevitable nemesis seized them. The same dam of Ma’arib to which they owed all their wealth and prosperity caused their destruction. As the result of a mighty flood it burst and inundated the whole area causing wide-spread ruin. A land full of beautiful gardens, streams and great works of art was turned into a vast waste. The dam was about two miles long and 120 ft. high. It was destroyed about the first or second century A.D. (Palmer).
a
16:113.
3143
Important Words:
سیل العرم (fierce flood). سیل is derived from سال which means, it (the water) flowed. سیل means, a torrent, a flow of water; much water or a collection of rain-water flowing in a valley or water course. ماء سیل means, flowing or running water. عرم is derived from عرم (‘arama or ‘aruma) which means, he was or became evil in disposition; he behaved insolently or he was or became corrupt. عرم means, a dam or dams constructed in valleys or torrent-beds; or a torrent of which the rush is not to be withstood; or violent rain (Lane &Aqrab).
Commentary:
Such is the irony of human circumstances that whenever man is blessed with material comforts and amenities of life and leads a prosperous and successful life, then instead of being grateful to God for His blessings and favours, he becomes arrogant and begins to behave ungratefully and insolently. The Sabaeans were no exception to the common run of humanity. In the day of prosperity they fell into evil ways and defied and broke Divine laws. The inevitable nemesis seized them. The same dam of Ma’arib to which they owed all their wealth and prosperity caused their destruction. As the result of a mighty flood it burst and inundated the whole area causing wide-spread ruin. A land full of beautiful gardens, streams and great works of art was turned into a vast waste. The dam was about two miles long and 120 ft. high. It was destroyed about the first or second century A.D. (Palmer).
2384
‘Arim means, a dam or dams constructed in valleys or torrent-beds; or a torrent of which the rush is not to be withstood; or violent rain (Lane). A mighty flood caused the dam of Ma’arib, to which the Sabaeans owed all their prosperity, to burst and inundate the whole area causing widespread ruin. A land full of beautiful gardens, streams and great works of art, was turned into a vast waste. The dam was about two miles long and 120 ft. high. It was destroyed about the first or second century A.D. (Palmer).
وَلِمَنْ خَافَ مَقَامَ رَبِّهِۦ جَنَّتَانِ
“两个天园” 的意思可以是 (1) 心境的安宁, 这是过着良好的生活的结果, (2) 摆脱忧虑和烦恼, 这是一生追求物质享受而来的。一个 “天园” 在于, 为了安拉而放弃今世个人的种种欲望。一个在于后世安拉惠赐的喜悦。真正的信者永远沐浴在安拉的恩泽和阳光中, 今世不会受到烦恼的干扰。这是一个人间天园, 赐给敬畏安拉的人, 让他在里面经常居住; 后世许诺的天园只是当今天园的形象, 是这种人在今生所享受的精神福祉的体现。«古兰经» (10:65; 41:32) 中所指的正是一个真正的信者的这种天园境界。“两个天园” 也可以是由 جَيْحَان (Jaihan) 和 سَيْحَان (Saihan) 两条河流所灌溉的两片肥沃的山谷; 也可以是 فُرَات (Furat) 和 نِيْل (Nil), 根据圣训的记载是天园之河。 («穆斯林圣训实录»--------Muslim) 这两片山谷在欧麦尔任哈里发时期落于穆斯林手中。
The "two gardens" may signify, (1) peace of mind which is the result of leading a good life, and (2) freedom from gnawing cares and anxieties which come in the wake of life spent in the pursuit of material pleasures and comforts. One "garden" consists in giving up one’s desires for the sake of God in this world and the other in being blessed with God’s pleasure in the next. A true believer perpetually basks in the sun of God’s grace in this life which cares cannot disturb. This is Paradise upon earth which is granted to a God- fearing man and in which he constantly dwells; the promised heaven in the next world is only an image of the present Paradise, being an embodiment of the spiritual blessings which such a one enjoys in this life. It is to this paradisiacal state of a true believer that the Qur’an refers in 10:65 and 41:32. The "two gardens" may also be the two fertile valleys watered by two sets of rivers—Jaihan and Saihan; and Furat and Nil, which according to the Hadith are the rivers of P
79:41-42.
Commentary:
The foregoing verses have dealt with the very important subject, viz. that progress and advance in material sciences which makes man devote his whole attention and effort to the pursuit of physical pleasures and comforts and leads him away from God, results in loss of mental poise and peace which in the Quranic terminology is also called Hell—another name for international conflicts and wars. In the present and the following few verses we are told that pursuit of spiritual knowledge and higher moral values gives man perfect contentment and equanimity in this life and in the Hereafter.
The "two Gardens" referred to in the present verse may signify peace of mind which is the result of leading a good life and freedom from gnawing cares and anxieties which come in the wake of life spent in the pursuit of material pleasures and comforts. One Paradise consists in giving up one’s desires for the sake of God in this world and the other in being blessed with God’s pleasure in the next. A true believer perpetually basks in the sun of God’s grace in this life which cares cannot disturb. This is Paradise upon earth which is granted to a God-fearing man and in which he constantly dwells; the promised Heaven in the next world is only an image of the present Paradise, being an embodiment of the spiritual blessings which such a man enjoys in this life. It is to this paradisiacal state of a true believer that the two Quranic verses refer, viz. "We are your friends in this life and in the Hereafter," (41:32) and "for them are glad tidings in the present life and also in the Hereafter" (10:65).
The "two Gardens" may also refer to the mighty Byzantine and Iranian Empires of which the conquest was promised to the Muslims. The Holy Prophet in a vision was given the keys of the palaces of the Emperors of Constantinople and Iran. The vision was literally fulfilled during the Caliphate of ‘Umar when these countries were conquered by Muslim armies. The fact that in a hadith, Saihan and Jaihan, the two rivers of Iran; and Furat (the Euphrates) and Nil (the Nile) have been spoken of as the rivers of Paradise (Muslim), lends powerful support to the view that the "Gardens" spoken of in the verse were the fertile valleys watered by these two sets, each of two rivers.
1359
“两个天园” 的意思可以是 (1) 心境的安宁, 这是过着良好的生活的结果, (2) 摆脱忧虑和烦恼, 这是一生追求物质享受而来的。一个 “天园” 在于, 为了安拉而放弃今世个人的种种欲望。一个在于后世安拉惠赐的喜悦。真正的信者永远沐浴在安拉的恩泽和阳光中, 今世不会受到烦恼的干扰。这是一个人间天园, 赐给敬畏安拉的人, 让他在里面经常居住; 后世许诺的天园只是当今天园的形象, 是这种人在今生所享受的精神福祉的体现。«古兰经» (10:65; 41:32) 中所指的正是一个真正的信者的这种天园境界。“两个天园” 也可以是由 جَيْحَان (Jaihan) 和 سَيْحَان (Saihan) 两条河流所灌溉的两片肥沃的山谷; 也可以是 فُرَات (Furat) 和 نِيْل (Nil), 根据圣训的记载是天园之河。 («穆斯林圣训实录»--------Muslim) 这两片山谷在欧麦尔任哈里发时期落于穆斯林手中。
b
79:41-42.
4074
Commentary:
The foregoing verses have dealt with the very important subject, viz. that progress and advance in material sciences which makes man devote his whole attention and effort to the pursuit of physical pleasures and comforts and leads him away from God, results in loss of mental poise and peace which in the Quranic terminology is also called Hell—another name for international conflicts and wars. In the present and the following few verses we are told that pursuit of spiritual knowledge and higher moral values gives man perfect contentment and equanimity in this life and in the Hereafter.
The "two Gardens" referred to in the present verse may signify peace of mind which is the result of leading a good life and freedom from gnawing cares and anxieties which come in the wake of life spent in the pursuit of material pleasures and comforts. One Paradise consists in giving up one’s desires for the sake of God in this world and the other in being blessed with God’s pleasure in the next. A true believer perpetually basks in the sun of God’s grace in this life which cares cannot disturb. This is Paradise upon earth which is granted to a God-fearing man and in which he constantly dwells; the promised Heaven in the next world is only an image of the present Paradise, being an embodiment of the spiritual blessings which such a man enjoys in this life. It is to this paradisiacal state of a true believer that the two Quranic verses refer, viz. "We are your friends in this life and in the Hereafter," (41:32) and "for them are glad tidings in the present life and also in the Hereafter" (10:65).
The "two Gardens" may also refer to the mighty Byzantine and Iranian Empires of which the conquest was promised to the Muslims. The Holy Prophet in a vision was given the keys of the palaces of the Emperors of Constantinople and Iran. The vision was literally fulfilled during the Caliphate of ‘Umar when these countries were conquered by Muslim armies. The fact that in a hadith, Saihan and Jaihan, the two rivers of Iran; and Furat (the Euphrates) and Nil (the Nile) have been spoken of as the rivers of Paradise (Muslim), lends powerful support to the view that the "Gardens" spoken of in the verse were the fertile valleys watered by these two sets, each of two rivers.
2939
The "two gardens" may signify, (1) peace of mind which is the result of leading a good life, and (2) freedom from gnawing cares and anxieties which come in the wake of life spent in the pursuit of material pleasures and comforts. One "garden" consists in giving up one’s desires for the sake of God in this world and the other in being blessed with God’s pleasure in the next. A true believer perpetually basks in the sun of God’s grace in this life which cares cannot disturb. This is Paradise upon earth which is granted to a God- fearing man and in which he constantly dwells; the promised heaven in the next world is only an image of the present Paradise, being an embodiment of the spiritual blessings which such a one enjoys in this life. It is to this paradisiacal state of a true believer that the Qur’an refers in 10:65 and 41:32. The "two gardens" may also be the two fertile valleys watered by two sets of rivers—Jaihan and Saihan; and Furat and Nil, which according to the Hadith are the rivers of P
مُتَّكِـِٔينَ عَلَىٰ فُرُشٍۭ بَطَآئِنُهَا مِنْ إِسْتَبْرَقٍ ۚ وَجَنَى ٱلْجَنَّتَيْنِ دَانٍ
38:52.
Three times the words "two gardens" have been used in this Surah. This is to emphasize that apart from the great blessings and boons of Paradise in the next world, believers will have all the good things of this world also.
18:32; 52:21; 76:14; 83:24.
Important Words:
جنا (ripe fruits) is derived from جنی. They say جنی الثمرة i.e. he gathered or plucked the fruit from the tree while it was fresh.جنی العلیٰ means, he acquired eminence or nobility. جنا means, whatever is gathered or plucked from the tree while fresh; fruit just gathered or plucked; fruit ready to be plucked; ripe fruit (Lane).
Commentary:
Three times the words "two Gardens" have been used in this Surah. This is to emphasize that apart from the great blessings and boons of Paradise in the next world, true believers will have all the good things of this world also. The Surah was revealed early at Mecca when only a few persons had accepted Islam and even those few were very poor and without worldly means and were being harried and harassed and most of them had to take refuge in Abyssinia from the bitter persecution of the Quraish. It was then that the promise was made to them that one day they would recline on couches placed on rich carpets. This Divine promise was literally fulfilled in the lifetime of the very Muslims who, while at Mecca, did not know where to lay their heads.
The "inner linings being of thick brocade" implies a beautiful hint that the inner-self of a believer is purer and more beautiful than his outer-self.
a
38:52.
1363
这一经章三次提到 “两个天园”。这是为了强调信者除了后世天园的福祉和恩惠外, 还将具有今世一切美好的东西。
b
18:32; 52:21; 76:14; 83:24.
4078
Important Words:
جنا (ripe fruits) is derived from جنی. They say جنی الثمرة i.e. he gathered or plucked the fruit from the tree while it was fresh.جنی العلیٰ means, he acquired eminence or nobility. جنا means, whatever is gathered or plucked from the tree while fresh; fruit just gathered or plucked; fruit ready to be plucked; ripe fruit (Lane).
Commentary:
Three times the words "two Gardens" have been used in this Surah. This is to emphasize that apart from the great blessings and boons of Paradise in the next world, true believers will have all the good things of this world also. The Surah was revealed early at Mecca when only a few persons had accepted Islam and even those few were very poor and without worldly means and were being harried and harassed and most of them had to take refuge in Abyssinia from the bitter persecution of the Quraish. It was then that the promise was made to them that one day they would recline on couches placed on rich carpets. This Divine promise was literally fulfilled in the lifetime of the very Muslims who, while at Mecca, did not know where to lay their heads.
The "inner linings being of thick brocade" implies a beautiful hint that the inner-self of a believer is purer and more beautiful than his outer-self.
b
38:52.
2943
Three times the words "two gardens" have been used in this Surah. This is to emphasize that apart from the great blessings and boons of Paradise in the next world, believers will have all the good things of this world also.
وَمِن دُونِهِمَا جَنَّتَانِ
第47节经文提到的 “两座天园” 可以是天堂的庭园, 这一节提到的 “两座天园” 可以是今世的天园。穆斯林被允许得到后世的天园, 为了证实真主的这个许诺他们也受许得到今世的天园。这当穆斯林征服埃及和伊拉克肥沃的山谷时实现了。但是第47节经文提到的 “两座天园” 的描写和这一节中的描写不一样。这说明这经章中提到了两类信者。第47节提到允许得到 “天园” 的信者似乎要比加注的一节经文中提到允许得到 “天园” 的信者具有更高的精神境界。仔细研究一下有关章节就会得出这个结论。下一经章中第11节及第28节经文分别提到了这两个等级的信者。
The "two gardens" mentioned in v.47, may be the gardens of Paradise, and the "two gardens" referred to in this verse may be the gardens of this world. The Muslims were promised gardens in the next world and as a proof of the fulfilment of this Divine promise, they were also promised the gardens of this world which indeed they came to possess when they conquered the fertile valleys of Egypt and Iraq. But the description of the "two gardens" mentioned in v.47 is different from that in the present verse. This shows that two categories of believers have been mentioned in this Surah. The believers to whom "gardens" mentioned in v.47 have been promised seem to be of a higher spiritual status than those to whom "gardens" mentioned in the verse under comment have been promised. A careful study of the relevant verses brings out this fact. These two classes of believers have been mentioned in the next Surah in vv.11 and 28 respectively.
Commentary:
The "two Gardens" mentioned in v.47, may be the Gardens of Paradise; the "two Gardens" referred to in this verse may be the gardens of this world. The Muslims were promised gardens in the next world and as a proof of the fulfilment of this Divine promise they were also promised the gardens of this world which indeed they came to possess when they conquered the fertile valleys of Syria and Iraq. But the description of the "two Gardens" mentioned in v.47 being different from that in the present verse shows that two categories of believers have been mentioned in this Surah; the believers to whom "Gardens" mentioned in v.47 have been promised seem to be of a higher spiritual status than those to whom "Gardens" mentioned in the verse under comment have been promised. A careful study of the re1evant verses clearly brings out this fact. These two classes of believers have been mentioned in the next Surah, in vv.11 and 28, respectively.
1368
第47节经文提到的 “两座天园” 可以是天堂的庭园, 这一节提到的 “两座天园” 可以是今世的天园。穆斯林被允许得到后世的天园, 为了证实真主的这个许诺他们也受许得到今世的天园。这当穆斯林征服埃及和伊拉克肥沃的山谷时实现了。但是第47节经文提到的 “两座天园” 的描写和这一节中的描写不一样。这说明这经章中提到了两类信者。第47节提到允许得到 “天园” 的信者似乎要比加注的一节经文中提到允许得到 “天园” 的信者具有更高的精神境界。仔细研究一下有关章节就会得出这个结论。下一经章中第11节及第28节经文分别提到了这两个等级的信者。
4082
Commentary:
The "two Gardens" mentioned in v.47, may be the Gardens of Paradise; the "two Gardens" referred to in this verse may be the gardens of this world. The Muslims were promised gardens in the next world and as a proof of the fulfilment of this Divine promise they were also promised the gardens of this world which indeed they came to possess when they conquered the fertile valleys of Syria and Iraq. But the description of the "two Gardens" mentioned in v.47 being different from that in the present verse shows that two categories of believers have been mentioned in this Surah; the believers to whom "Gardens" mentioned in v.47 have been promised seem to be of a higher spiritual status than those to whom "Gardens" mentioned in the verse under comment have been promised. A careful study of the re1evant verses clearly brings out this fact. These two classes of believers have been mentioned in the next Surah, in vv.11 and 28, respectively.
2948
The "two gardens" mentioned in v.47, may be the gardens of Paradise, and the "two gardens" referred to in this verse may be the gardens of this world. The Muslims were promised gardens in the next world and as a proof of the fulfilment of this Divine promise, they were also promised the gardens of this world which indeed they came to possess when they conquered the fertile valleys of Egypt and Iraq. But the description of the "two gardens" mentioned in v.47 is different from that in the present verse. This shows that two categories of believers have been mentioned in this Surah. The believers to whom "gardens" mentioned in v.47 have been promised seem to be of a higher spiritual status than those to whom "gardens" mentioned in the verse under comment have been promised. A careful study of the relevant verses brings out this fact. These two classes of believers have been mentioned in the next Surah in vv.11 and 28 respectively.