زَوَّجْ
Appears 3 times in Quran
Derived Words (2)
Words derived from the stem "زَوَّجْ".
- And We shall consort them
- We joined her in marriage to thee
Occurrences in Quran
Found 3 verses containing "زَوَّجْ".
وَإِذْ تَقُولُ لِلَّذِىٓ أَنْعَمَ ٱللَّهُ عَلَيْهِ وَأَنْعَمْتَ عَلَيْهِ أَمْسِكْ عَلَيْكَ زَوْجَكَ وَٱتَّقِ ٱللَّهَ وَتُخْفِى فِى نَفْسِكَ مَا ٱللَّهُ مُبْدِيهِ وَتَخْشَى ٱلنَّاسَ وَٱللَّهُ أَحَقُّ أَن تَخْشَىٰهُ ۖ فَلَمَّا قَضَىٰ زَيْدٌ مِّنْهَا وَطَرًا زَوَّجْنَٰكَهَا لِكَىْ لَا يَكُونَ عَلَى ٱلْمُؤْمِنِينَ حَرَجٌ فِىٓ أَزْوَٰجِ أَدْعِيَآئِهِمْ إِذَا قَضَوْا۟ مِنْهُنَّ وَطَرًا ۚ وَكَانَ أَمْرُ ٱللَّهِ مَفْعُولًا
بعض مفسرین کہتے ہیں کہ رسول کریم صلی اللہ علیہ وسلم ’’نعوذ باللہ‘‘دل میں حضرت زینبؓ کو نکاح میں لانے کا ارادہ رکھتے تھے مگر اس کو چھپاتے تھے تاکہ لوگ ٹھوکر نہ کھائیں مگر اصل میں اس کے یہ معنے ہیں کہ آنحضرت صلی اللہ علیہ وسلم کو معلوم ہو چکا تھا کہ حضرت زیدؓ حضرت زینبؓ کو طلاق دینا چاہتے ہیں اور آپ اس معاملہ کو پوشیدہ رکھ کر حضرت زیدؓ کو نصیحت کرتے تھے تاکہ لوگوں کو یہ ٹھوکر نہ لگے کہ ایک شریف خاندان کی لڑکی ایک آزاد غلام سے بیاہ کر رسول کریم صلی اللہ علیہ وسلم نے اچھا کام نہیں کیا بلکہ فتنہ کا دروازہ کھول دیا ہے۔ بعض علماء کہتے ہیں کہ ز ینبؓ کا نکاح آنحضرت صلی اللہ
ہم پہلے لکھ چکے ہیں کہ تاریخ سے یہ ثابت ہے کہ رسول کریم صلی اللہ علیہ وسلم نے حضرت زینبؓ سے نکاح کیا تھا مگر اس آیت میں زَوَّجْنٰکَھَا کے الفاظ ہیں۔ جس کے معنے یہ ہیں کہ ’’ہم نے تجھ سے اس کا بیاہ کر دیا‘‘ سو یاد رکھنا چاہیے کہ عربی زبان میں جو فعل کسی کے دخل دینے سے ہو وہ اسی کی طرف منسوب ہوتا ہے۔ چونکہ الہاماً اللہ تعالیٰ کی طرف سے نکاح کا حکم ہوا تھا اس لئے یہ فعل اللہ تعالیٰ کی طرف منسوب کیا گیا۔
Zaid bin Harith, a young freed man of the Holy Prophet whom he had adopted as his son before adoption was declared unlawful in Islam.
Had divorced her; Watar means, need; want; an object of want (Lane).
Zainab was the daughter of the Holy Prophet’s aunt, hence a full- blooded Arab lady, intensely proud of her ancestry and exalted social status. Islam had envisaged and given to the world a civilization and culture in which there were no class divisions, no hereditary nobility, no vested interests. All men were free and equal in the sight of God. The Holy Prophet wanted to start with his own family to carry into actual effect this noble ideal of Islam. He wished to marry Zainab to Zaid, who in spite of having been freed by the Prophet, unfortunately still carried the stigma of slavery in the minds of some people. It was exactly this stigma of slavery, this invidious distinction between 'free' and 'slave' which the Holy Prophet sought to remove by Zainab’s marriage with Zaid. In deference to the Holy Prophet’s wish Zainab agreed to the proposal. The purpose of the Holy Prophet was achieved. The marriage levelled to the ground class distinctions and divisions. It was a practical demonstration of Islam
Important Words:
وطرا (want) has no verb. It means, a want, a need, an object of want or need; or that which one proposes to accomplish or of which one is desirous. They say قضی منه وطرہ i.e. he accomplished or obtained his want from him (Lane & Aqrab).
Commentary:
As the verse deals with an incident of very great historical importance, it demands and deserves a somewhat detailed explanation. Zaid bin Harith, to whom the words "on whom Allah had bestowed favours and on whom thou also had bestowed favours" refer, belonged to the tribe of Kalb. In his childhood he was kidnapped and sold as a slave in Mecca where he was bought by Khadijah’s brother and given over to her. On her marriage with the Holy Prophet Khadijah presented Zaid to him who at once emancipated him. Zaid was so much attached to the Prophet that when later his father and uncle begged of the Holy Prophet to let him go with them as the grief of his separation from home had almost killed his mother, the Prophet readily gave his permission. But Zaid himself flatly refused to part company with the Holy Prophet, exclaiming that he was dearer to him than his father and mother. The Prophet was so deeply touched by Zaid’s fidelity and love for him that he at once declared him (Zaid) to be his son and henceforward Zaid came to be known as the Prophet’s son. Zaid remained throughout his life a most beloved and faithful disciple of the Holy Prophet and sealed his fidelity to Islam and the Prophet with his blood on the battlefield of Mu’tah.
Zainab was the daughter of the Holy Prophet’s aunt, hence a full-blooded Arab, intensely proud of her ancestry and exalted social status. Islam had envisaged and given to the world a civilization and culture in which there were to be no class divisions, no hereditary nobility, no vested interests. All men were to be free and equal in the sight of God. The Holy Prophet wanted to start with his own family the carrying into actual effect of this noble ideal of Islam. He wished to marry Zainab to Zaid, who in spite of having been liberated by the Prophet and called his son, unfortunately still carried the stigma of slavery in the minds of some people. It was exactly this stigma of slavery, this invidious distinction between 'free' and 'slave' which the Holy Prophet sought to remove by Zainab’s marriage to Zaid. In deference to the Holy Prophet’s wish Zainab agreed to the proposal. The purpose of the Holy Prophet was achieved. The marriage levelled to the ground all class distinctions and divisions. It was a practical demonstration of Islam’s noble ideal. The marriage, however, ended in failure, not so much due to a difference in the social status of Zainab and Zaid as to the incompatibility of their dispositions and temperaments and also due to a feeling of inferiority from which Zaid suffered. The failure of the marriage naturally grieved the Holy Prophet. But it also served a very useful purpose. In pursuance of Divine command, as mentioned in the latter part of the verse under comment, the Prophet himself married Zainab, thus cutting at the very root of another obnoxious and deep-seated Arab custom, viz. that it was a sacrilege to marry the wife of one’s adopted son. The custom of adoption was abolished and with it went also this foolish notion. Thus Zainab’s marriage with Zaid served one very noble object and its failure another highly useful purpose.
The words "fear Allah" signify that Zaid wanted to divorce Zainab, and as divorce according to Islam is very hateful in the sight of God, the Holy Prophet exhorted him not to do so.
The clause, "And then…thou shouldst fear Him," may apply to both Zaid and the Holy Prophet. Applying to Zaid it would mean that Zaid did not like that the cause of his separation from Zainab should come to light, perhaps because as the words "fear Allah," indicate the fault lay more with him than with Zainab. As, however, applying to the Holy Prophet, the words would signify that as the marriage between Zaid and Zainab was arranged at his instance and wish, he naturally did not like its breaking. The clause also shows that the Prophet feared that the break-down of the marriage which was arranged by him and which had been entered into in deference to his special wish, but which resulted in an ostensible failure of the experiment in Islamic brotherhood, would cause some mental confusion and uneasiness among people whose faith was weak. This was the anxiety that lay heavy on the Prophet’s heart. The words, "thou didst fear men," seem to point to this fear of his. But, as mentioned above, God had His own purpose in the failure of this marriage. He wanted to show that there was nothing in this failure to be afraid of. On the contrary, it was a blessing in disguise and was intended to serve a great purpose and therefore the Prophet’s fear was unfounded.
Christian and other hostile Critics of Islam pretend to find in the Holy Prophet’s marriage to Zainab a basis for mean attacks on him. It is stated that the Prophet, having by chance seen Zainab, became enamoured of her beauty and Zaid, having come to know of his desire to marry her, sought divorce from her. The fact that the Holy Prophet’s most inveterate enemies, before whose eyes the whole affair had actually taken place, dared not attribute the base motives ascribed to him by these critics after so many centuries, completely knocks the bottom from under this base and totally unfounded charge. Zainab was the Prophet’s own cousin and being so closely related to him he must have seen her many times, for "Purdah" had not as yet been enjoined. Besides, it was in deference to his own persistently expressed wish that Zainab had reluctantly agreed to marry Zaid. It is on record that she and her brother had desired before her marriage with Zaid that she should be taken in marriage by the Holy Prophet himself. What wasit that prevented the Holy Prophet from marrying her when she was a virgin and when she herself ardently desired to get married to him? The whole story evidently seems to be a figment of the "fertile" imagination of the Holy Prophet’s hostile critics and it is an insult to human intellect to give the least credence to it. But while there are some Christian critics like Muir and Margoliouth who find fault with the Holy Prophet for having married Zainab, there are others better informed and more honest like the good and noble Rev. Bosworth Smith who found nothing in this marriage to cavil at. The Rev, gentleman says:
"It should be remembered, however, that most of Mohammed’s marriages may be explained, at least, as much by his pity for the forlorn condition of the persons concerned, as by other motives. They were almost all of them widows who were not remarkable either for their beauty or their wealth, but quite the reverse. May not this fact, and his undoubted faithfulness to Khadijah till her dying day, and till he himself was fifty years of age, give us additional ground to hope that calumny or misconception has been at work in the story of Zainab" - ("Mohammed and Mohammedanism").
1
بعض مفسرین کہتے ہیں کہ رسول کریم صلی اللہ علیہ وسلم ’’نعوذ باللہ‘‘دل میں حضرت زینبؓ کو نکاح میں لانے کا ارادہ رکھتے تھے مگر اس کو چھپاتے تھے تاکہ لوگ ٹھوکر نہ کھائیں مگر اصل میں اس کے یہ معنے ہیں کہ آنحضرت صلی اللہ علیہ وسلم کو معلوم ہو چکا تھا کہ حضرت زیدؓ حضرت زینبؓ کو طلاق دینا چاہتے ہیں اور آپ اس معاملہ کو پوشیدہ رکھ کر حضرت زیدؓ کو نصیحت کرتے تھے تاکہ لوگوں کو یہ ٹھوکر نہ لگے کہ ایک شریف خاندان کی لڑکی ایک آزاد غلام سے بیاہ کر رسول کریم صلی اللہ علیہ وسلم نے اچھا کام نہیں کیا بلکہ فتنہ کا دروازہ کھول دیا ہے۔ بعض علماء کہتے ہیں کہ ز ینبؓ کا نکاح آنحضرت صلی اللہ
2
ہم پہلے لکھ چکے ہیں کہ تاریخ سے یہ ثابت ہے کہ رسول کریم صلی اللہ علیہ وسلم نے حضرت زینبؓ سے نکاح کیا تھا مگر اس آیت میں زَوَّجْنٰکَھَا کے الفاظ ہیں۔ جس کے معنے یہ ہیں کہ ’’ہم نے تجھ سے اس کا بیاہ کر دیا‘‘ سو یاد رکھنا چاہیے کہ عربی زبان میں جو فعل کسی کے دخل دینے سے ہو وہ اسی کی طرف منسوب ہوتا ہے۔ چونکہ الہاماً اللہ تعالیٰ کی طرف سے نکاح کا حکم ہوا تھا اس لئے یہ فعل اللہ تعالیٰ کی طرف منسوب کیا گیا۔
3104
Important Words:
وطرا (want) has no verb. It means, a want, a need, an object of want or need; or that which one proposes to accomplish or of which one is desirous. They say قضی منه وطرہ i.e. he accomplished or obtained his want from him (Lane & Aqrab).
Commentary:
As the verse deals with an incident of very great historical importance, it demands and deserves a somewhat detailed explanation. Zaid bin Harith, to whom the words "on whom Allah had bestowed favours and on whom thou also had bestowed favours" refer, belonged to the tribe of Kalb. In his childhood he was kidnapped and sold as a slave in Mecca where he was bought by Khadijah’s brother and given over to her. On her marriage with the Holy Prophet Khadijah presented Zaid to him who at once emancipated him. Zaid was so much attached to the Prophet that when later his father and uncle begged of the Holy Prophet to let him go with them as the grief of his separation from home had almost killed his mother, the Prophet readily gave his permission. But Zaid himself flatly refused to part company with the Holy Prophet, exclaiming that he was dearer to him than his father and mother. The Prophet was so deeply touched by Zaid’s fidelity and love for him that he at once declared him (Zaid) to be his son and henceforward Zaid came to be known as the Prophet’s son. Zaid remained throughout his life a most beloved and faithful disciple of the Holy Prophet and sealed his fidelity to Islam and the Prophet with his blood on the battlefield of Mu’tah.
Zainab was the daughter of the Holy Prophet’s aunt, hence a full-blooded Arab, intensely proud of her ancestry and exalted social status. Islam had envisaged and given to the world a civilization and culture in which there were to be no class divisions, no hereditary nobility, no vested interests. All men were to be free and equal in the sight of God. The Holy Prophet wanted to start with his own family the carrying into actual effect of this noble ideal of Islam. He wished to marry Zainab to Zaid, who in spite of having been liberated by the Prophet and called his son, unfortunately still carried the stigma of slavery in the minds of some people. It was exactly this stigma of slavery, this invidious distinction between 'free' and 'slave' which the Holy Prophet sought to remove by Zainab’s marriage to Zaid. In deference to the Holy Prophet’s wish Zainab agreed to the proposal. The purpose of the Holy Prophet was achieved. The marriage levelled to the ground all class distinctions and divisions. It was a practical demonstration of Islam’s noble ideal. The marriage, however, ended in failure, not so much due to a difference in the social status of Zainab and Zaid as to the incompatibility of their dispositions and temperaments and also due to a feeling of inferiority from which Zaid suffered. The failure of the marriage naturally grieved the Holy Prophet. But it also served a very useful purpose. In pursuance of Divine command, as mentioned in the latter part of the verse under comment, the Prophet himself married Zainab, thus cutting at the very root of another obnoxious and deep-seated Arab custom, viz. that it was a sacrilege to marry the wife of one’s adopted son. The custom of adoption was abolished and with it went also this foolish notion. Thus Zainab’s marriage with Zaid served one very noble object and its failure another highly useful purpose.
The words "fear Allah" signify that Zaid wanted to divorce Zainab, and as divorce according to Islam is very hateful in the sight of God, the Holy Prophet exhorted him not to do so.
The clause, "And then…thou shouldst fear Him," may apply to both Zaid and the Holy Prophet. Applying to Zaid it would mean that Zaid did not like that the cause of his separation from Zainab should come to light, perhaps because as the words "fear Allah," indicate the fault lay more with him than with Zainab. As, however, applying to the Holy Prophet, the words would signify that as the marriage between Zaid and Zainab was arranged at his instance and wish, he naturally did not like its breaking. The clause also shows that the Prophet feared that the break-down of the marriage which was arranged by him and which had been entered into in deference to his special wish, but which resulted in an ostensible failure of the experiment in Islamic brotherhood, would cause some mental confusion and uneasiness among people whose faith was weak. This was the anxiety that lay heavy on the Prophet’s heart. The words, "thou didst fear men," seem to point to this fear of his. But, as mentioned above, God had His own purpose in the failure of this marriage. He wanted to show that there was nothing in this failure to be afraid of. On the contrary, it was a blessing in disguise and was intended to serve a great purpose and therefore the Prophet’s fear was unfounded.
Christian and other hostile Critics of Islam pretend to find in the Holy Prophet’s marriage to Zainab a basis for mean attacks on him. It is stated that the Prophet, having by chance seen Zainab, became enamoured of her beauty and Zaid, having come to know of his desire to marry her, sought divorce from her. The fact that the Holy Prophet’s most inveterate enemies, before whose eyes the whole affair had actually taken place, dared not attribute the base motives ascribed to him by these critics after so many centuries, completely knocks the bottom from under this base and totally unfounded charge. Zainab was the Prophet’s own cousin and being so closely related to him he must have seen her many times, for "Purdah" had not as yet been enjoined. Besides, it was in deference to his own persistently expressed wish that Zainab had reluctantly agreed to marry Zaid. It is on record that she and her brother had desired before her marriage with Zaid that she should be taken in marriage by the Holy Prophet himself. What wasit that prevented the Holy Prophet from marrying her when she was a virgin and when she herself ardently desired to get married to him? The whole story evidently seems to be a figment of the "fertile" imagination of the Holy Prophet’s hostile critics and it is an insult to human intellect to give the least credence to it. But while there are some Christian critics like Muir and Margoliouth who find fault with the Holy Prophet for having married Zainab, there are others better informed and more honest like the good and noble Rev. Bosworth Smith who found nothing in this marriage to cavil at. The Rev, gentleman says:
"It should be remembered, however, that most of Mohammed’s marriages may be explained, at least, as much by his pity for the forlorn condition of the persons concerned, as by other motives. They were almost all of them widows who were not remarkable either for their beauty or their wealth, but quite the reverse. May not this fact, and his undoubted faithfulness to Khadijah till her dying day, and till he himself was fifty years of age, give us additional ground to hope that calumny or misconception has been at work in the story of Zainab" - ("Mohammed and Mohammedanism").
2357
Zaid bin Harith, a young freed man of the Holy Prophet whom he had adopted as his son before adoption was declared unlawful in Islam.
2357A
Had divorced her; Watar means, need; want; an object of want (Lane).
2357B
Zainab was the daughter of the Holy Prophet’s aunt, hence a full- blooded Arab lady, intensely proud of her ancestry and exalted social status. Islam had envisaged and given to the world a civilization and culture in which there were no class divisions, no hereditary nobility, no vested interests. All men were free and equal in the sight of God. The Holy Prophet wanted to start with his own family to carry into actual effect this noble ideal of Islam. He wished to marry Zainab to Zaid, who in spite of having been freed by the Prophet, unfortunately still carried the stigma of slavery in the minds of some people. It was exactly this stigma of slavery, this invidious distinction between 'free' and 'slave' which the Holy Prophet sought to remove by Zainab’s marriage with Zaid. In deference to the Holy Prophet’s wish Zainab agreed to the proposal. The purpose of the Holy Prophet was achieved. The marriage levelled to the ground class distinctions and divisions. It was a practical demonstration of Islam
كَذَٰلِكَ وَزَوَّجْنَٰهُم بِحُورٍ عِينٍ
55:71, 73; 56:23.
55:71, 73; 56:23.
52:21; 56:23.
Important Words:
حور (fair maidens) is the plural of حوراء which is derived from حار. They say حار الثواب i.e. he washed the cloth and made it white. حورت العین means, whiteness of the white of the eye and blackness of the black thereof became intense. حوراء means, a woman having eyes like those of gazelles or combining intense whiteness of the white of the eye and intense blackness of the black thereof with whiteness or fairness of complexion (Lane and Aqrab). See also 3:53.
عین (having wide eyes) is the plural of عیناء which means, a beautiful woman having wide, black eyes. See also 37:49.
d
55:71, 73; 56:23.
d
52:21; 56:23.
3727
Important Words:
حور (fair maidens) is the plural of حوراء which is derived from حار. They say حار الثواب i.e. he washed the cloth and made it white. حورت العین means, whiteness of the white of the eye and blackness of the black thereof became intense. حوراء means, a woman having eyes like those of gazelles or combining intense whiteness of the white of the eye and intense blackness of the black thereof with whiteness or fairness of complexion (Lane and Aqrab). See also 3:53.
عین (having wide eyes) is the plural of عیناء which means, a beautiful woman having wide, black eyes. See also 37:49.
e
55:71, 73; 56:23.
مُتَّكِـِٔينَ عَلَىٰ سُرُرٍ مَّصْفُوفَةٍ ۖ وَزَوَّجْنَٰهُم بِحُورٍ عِينٍ
18:32; 55:55; 76:14.
44:55; 56:23.
زَوَّجَ شَيْئًا بِشَئٍ (Zawwaja shai’an bi Shai’in) 的意思是, 他为一个东西与另一个东西配对成双; 他使之结合以成为同伴或类似者。حُوْر (Hur) 是 اَحْوَر (Ahwar--------阳性) 和 حَوْرَاء (Haura’--------阴性) 的复数, 意思是眼睛中露出所谓 حَوَار (Hawar) 这种品质的特点的人, 即极其白的眼白和极其黑的眼黑, 以及人体其余部分极其白和极其美。اَحْوَر (Ahwar) 的另一意思是纯洁或清醒的理智。
عِيْن (‘In) اَعْيَن (A‘yan) 和 عَيْنَاء (‘Aina’) 的复数, 意思分别是: 长着大大的黑色大眼睛的男女, 后者的意思也是一句好话或美言 (Lane, مُفْرَدَات--------Mufradat & تَاج --------Taj)。因此 حُوْر (Hur) 和 عِيْن (‘In) 这两词意味着人格和品德的美和纯洁。
死后的生命只是今世的形象和显现, 后世的赏罚只是今世作为的许多体现和形象。天园和火狱不是来自外面新的物质世界。不错, 这两者应是看得见、摸得着的, 你要说这些是物质的也可以, 但它们只是今世的精神事实的体现。今世的牵挂在后世可以清楚见到是枷锁。今世的灼痛的心同样会清楚地被视为熊熊的火焰, 信仰者对其养主和创造主所怀的爱将体现为将来生命中的美酒, 如此等等。因此在天园中将有花园、溪流、乳汁、蜂蜜、禽鸟的肉、酒、水果、宝座、伙伴和很多其他 的东西; 但这些都不是今世的事物, 只是今世人生的精神事实的体现。上面所解释的 زَوَّجْنَا (Zawwajna), حُوْر (Hur) 和 عِيْن (‘In) 这些词说明, 安拉的真正的仆人将奉命跟纯洁而清净的伙伴们生活在一起, 伙伴们的脸上将焕发着精神美的光辉; 或者, 他们将有佳人即他们的妻子相伴。
要理解并认识后世的赏罚的性质, 我们应记住, 后世是今世生命的延续。人的灵魂一旦离开了这具躯壳, 就会得到一副新的躯体, 因为灵魂没躯体就不能有进步, 不能享受幸福, 不能感受痛苦。新躯体精美雅致得就像今世的灵魂一样。因为新躯体的形状和性质难以理解, 和现在的肉体不同, 所以后世的赏罚的性质也不为我们所知。因此 «古兰经» 上就有这样的做法: “实际上, 任何人都不知道, 因为信仰者往常的善举, 有什么悦目的东西为他们储藏起来的” (32:18)。据记载, 穆圣曾说过, 谁的眼睛都没有见到过天园中的福祉, 谁的耳朵也没有听到过天园中的福祉, 谁的心也不能想象天园中的福祉 (بُخَارِی, Bukhari)。事实上, 天园中不会有罪恶, 没有轻浮或无聊的闲扯, 没有我们所理解的那种肉体上的快乐, 而是有充满的和平和安拉的喜悦 (56:26-27), 这一事实清楚地显示了 «古兰经» 上所构思和许给敬畏人们的天园。另见注释1018。
44:55; 56:23.
Zawwaja Shai’an bi Shai’in means, he paired or coupled a thing with a thing; he united it as its fellow or like. Hur is the plural of Ahwar (masc.) and Haura’ (fem.) and means, a person whose eyes are characterized by the quality termed Hawarun, i.e. intense whiteness of the white of the eye and intense blackness of the black thereof, with intense whiteness or fairness of the rest of the person. Ahwar also means, pure or clear intellect.
‘In is the plural of both A‘yan and ‘Aina’ which respectively mean, man and woman having black wide large eyes, the latter word also meaning, a good or beautiful saying or word (Lane, Mufradat & Taj). Thus the two words Hur and ‘In signify beauty and purity of person and character.
Life after death is only an image and manifestation of the present life, and the rewards and punishments of the next world would be only so many embodiments and images of the actions done in this life. Heaven and Hell are no new material worlds which come from outside. It is true that they shall be visible and palpable, call them material if you please, but they are only embodiments of the spiritual facts of this life. The entanglements of this world shall be seen as fetters on the feet in the next. The heart-burning of this world shall likewise be clearly seen as flames of burning fire, and the love, which a believer feels for his Lord and Creator, will appear embodied as w
18:32; 55:55; 76:14.
44:55; 56:23.
Important Words:
زوجنا (We shall consort). زوج الشیء بالشیء (zawwaja) means, he paired or coupled a thing with a thing; united it as its fellow or like. یزوجھم ذکرانا واناثاً means, He mixes them as males and females; He makes them pairs, males or females; He makes them in different sorts or sexes (42:51). اذا النفوس زوجت means, when the souls shall be united or when people are brought together. زوج means, any sort of thing; sort or species; a woman’s husband or a man’s wife; mate, consort, comrade; class. أزواج (plural) means, species; classes or groups; mates; pairs; etc. (Lane, Aqrab, Taj & Mufradat). احشروا الذین ظلموا و أزواجھم means, assemble those who acted wrongly along with their companions (37:23).
حور is the plural of both أحور and حوراء which are derived from حار. They say حار الثوب i.e. he washed the cloth and made it white. أحور (fem. حوراء) means, a man whose eyes are characterized by the quality termed حور (hawarun), i.e. intense whiteness of the white of the eye and intense blackness of the black thereof, with intense whiteness or fairness of the rest of the person. أحور also means, pure or clear intellect. مایعیش بأحور is said of a person whose affairs are not clean (Lane, Mufradat & Taj).
عین is the plural of both أعین (a‘yan) and عیناء which are derived from عین (‘ayina) which means, he had wide black eyes. أعین and عیناء respectively mean, man and woman having black, wide and large eyes. عیناء also means, a good or beautiful saying or word (Lane, Mufradat & Taj).
Commentary:
Description of the rewards and punishments of Heaven and Hell as given in some Quranic Surahs, particularly in Ar-Rahman, Al-Waqi‘ah and in the present Surah call for an explanatory note. The following points may be borne in mind for an appreciation of life after death:
1. According to the Quran, God’s handiwork as manifested in the creation of the universe, and in that of man placed at its centre, shows that man’s life on earth has a purpose higher and nobler and beyond mere eating and drinking or leading a more or less circumscribed existence (23:115-116).
2. There is a life after death and that life is the continuation of the life which man leads in this world. One’s heaven or hell begins from this very world; death only opening up vast and unknown vistas of ever-expanding spiritual progress.
3. As soon as the human soul leaves this tabernacle of clay, it is given a new body, because the soul can make no progress or enjoy no bliss or feel no pain without a body. Its development and progress depend upon its permanent connection with a body. The new body is as fine and delicate as the soul was in this world. In fact, it is the very soul in a new transformation which after having passed through certain experiences develops a new soul which possesses far higher and finer and more delicate faculties and perception than the soul from which it emanates. To this new soul the old soul serves as a body and man is able to perceive things through his new senses which he could perceive formerly only through the soul, and is able to partake of the pains and pleasures of the next world—the present body of clay being quite unfit for the new experience. That is why the Quran says, "And no soul knows what joy of the eyes is kept hidden for them, as a reward for their good works" (32:18). And the Holy Prophet explained this Quranic verse in a well-known saying. viz. "No eye has seen the blessings of Paradise, nor has any ear heard of them nor can human mind conceive of them" (Bukhari, Kitab bad’ul-khalq).
4. Life after death is only an image and manifestation of the present life and the rewards and punishments of the next world would be only embodiments and images of the actions done in this life. Heaven and Hell are not new material worlds which come from outside. It is true that they shall be visible and palpable, call them material, if you please, but they are only embodiments of the spiritual facts of this life. The spiritual torture of this world has been represented in the Quran as a physical punishment in the next. The chains to be put round the necks of disbelievers, for instance, represent the desires of this world which keep a man’s head bent upon the earth, and it is these desires that shall assume the shape of chains. Similarly, the entanglements of this world shall be seen as fetters on the feet in the next. The heart-burning of this world shall likewise be clearly seen as flames of burning fire, and the love which a believer feels for his Lord and Creator will appear embodied as wine in the life to come, etc. Thus there will be gardens, streams, milk, honey, flesh of birds, wine, fruits, thrones, companions and many other things in Paradise; but they will not be the things of this world but the embodiments of spiritual facts of the life of this world.
5. There will be no sin, levity, or vain talk in Paradise, no pleasures of the flesh as we understand them, but all-pervading peace and pleasure of God (56:26-27). In view of this Quranic conception of Paradise, it is the height of ignorance or blind prejudice to suggest that the Quran promises a sensuous Paradise to its followers.
Moreover, the words زوجنا and عین and as explained under Important Words above, present no difficulty and, in view of these explanations, the verse may mean that in Paradise the righteous servants of God will be made to live with pure and clean companions whose faces will be shining with radiant spiritual beauty; or they will have as companions fair maidens, i.e. their wives.
Besides, the promise, made to the righteous in this ands the following verses, was literally fulfilled when the Muslims conquered vast territories of the Byzantine and Iranian Empires, and all these things fell into their hands and thus the promise constituted an incontrovertible testimony to the fact that the promise about the next life is also true.
c
18:32; 55:55; 76:14.
d
44:55; 56:23.
1317
زَوَّجَ شَيْئًا بِشَئٍ (Zawwaja shai’an bi Shai’in) 的意思是, 他为一个东西与另一个东西配对成双; 他使之结合以成为同伴或类似者。حُوْر (Hur) 是 اَحْوَر (Ahwar--------阳性) 和 حَوْرَاء (Haura’--------阴性) 的复数, 意思是眼睛中露出所谓 حَوَار (Hawar) 这种品质的特点的人, 即极其白的眼白和极其黑的眼黑, 以及人体其余部分极其白和极其美。اَحْوَر (Ahwar) 的另一意思是纯洁或清醒的理智。
1318
عِيْن (‘In) اَعْيَن (A‘yan) 和 عَيْنَاء (‘Aina’) 的复数, 意思分别是: 长着大大的黑色大眼睛的男女, 后者的意思也是一句好话或美言 (Lane, مُفْرَدَات--------Mufradat & تَاج --------Taj)。因此 حُوْر (Hur) 和 عِيْن (‘In) 这两词意味着人格和品德的美和纯洁。
1319
死后的生命只是今世的形象和显现, 后世的赏罚只是今世作为的许多体现和形象。天园和火狱不是来自外面新的物质世界。不错, 这两者应是看得见、摸得着的, 你要说这些是物质的也可以, 但它们只是今世的精神事实的体现。今世的牵挂在后世可以清楚见到是枷锁。今世的灼痛的心同样会清楚地被视为熊熊的火焰, 信仰者对其养主和创造主所怀的爱将体现为将来生命中的美酒, 如此等等。因此在天园中将有花园、溪流、乳汁、蜂蜜、禽鸟的肉、酒、水果、宝座、伙伴和很多其他 的东西; 但这些都不是今世的事物, 只是今世人生的精神事实的体现。上面所解释的 زَوَّجْنَا (Zawwajna), حُوْر (Hur) 和 عِيْن (‘In) 这些词说明, 安拉的真正的仆人将奉命跟纯洁而清净的伙伴们生活在一起, 伙伴们的脸上将焕发着精神美的光辉; 或者, 他们将有佳人即他们的妻子相伴。
1320
要理解并认识后世的赏罚的性质, 我们应记住, 后世是今世生命的延续。人的灵魂一旦离开了这具躯壳, 就会得到一副新的躯体, 因为灵魂没躯体就不能有进步, 不能享受幸福, 不能感受痛苦。新躯体精美雅致得就像今世的灵魂一样。因为新躯体的形状和性质难以理解, 和现在的肉体不同, 所以后世的赏罚的性质也不为我们所知。因此 «古兰经» 上就有这样的做法: “实际上, 任何人都不知道, 因为信仰者往常的善举, 有什么悦目的东西为他们储藏起来的” (32:18)。据记载, 穆圣曾说过, 谁的眼睛都没有见到过天园中的福祉, 谁的耳朵也没有听到过天园中的福祉, 谁的心也不能想象天园中的福祉 (بُخَارِی, Bukhari)。事实上, 天园中不会有罪恶, 没有轻浮或无聊的闲扯, 没有我们所理解的那种肉体上的快乐, 而是有充满的和平和安拉的喜悦 (56:26-27), 这一事实清楚地显示了 «古兰经» 上所构思和许给敬畏人们的天园。另见注释1018。
c
18:32; 55:55; 76:14.
d
44:55; 56:23.
3943
Important Words:
زوجنا (We shall consort). زوج الشیء بالشیء (zawwaja) means, he paired or coupled a thing with a thing; united it as its fellow or like. یزوجھم ذکرانا واناثاً means, He mixes them as males and females; He makes them pairs, males or females; He makes them in different sorts or sexes (42:51). اذا النفوس زوجت means, when the souls shall be united or when people are brought together. زوج means, any sort of thing; sort or species; a woman’s husband or a man’s wife; mate, consort, comrade; class. أزواج (plural) means, species; classes or groups; mates; pairs; etc. (Lane, Aqrab, Taj & Mufradat). احشروا الذین ظلموا و أزواجھم means, assemble those who acted wrongly along with their companions (37:23).
حور is the plural of both أحور and حوراء which are derived from حار. They say حار الثوب i.e. he washed the cloth and made it white. أحور (fem. حوراء) means, a man whose eyes are characterized by the quality termed حور (hawarun), i.e. intense whiteness of the white of the eye and intense blackness of the black thereof, with intense whiteness or fairness of the rest of the person. أحور also means, pure or clear intellect. مایعیش بأحور is said of a person whose affairs are not clean (Lane, Mufradat & Taj).
عین is the plural of both أعین (a‘yan) and عیناء which are derived from عین (‘ayina) which means, he had wide black eyes. أعین and عیناء respectively mean, man and woman having black, wide and large eyes. عیناء also means, a good or beautiful saying or word (Lane, Mufradat & Taj).
Commentary:
Description of the rewards and punishments of Heaven and Hell as given in some Quranic Surahs, particularly in Ar-Rahman, Al-Waqi‘ah and in the present Surah call for an explanatory note. The following points may be borne in mind for an appreciation of life after death:
1. According to the Quran, God’s handiwork as manifested in the creation of the universe, and in that of man placed at its centre, shows that man’s life on earth has a purpose higher and nobler and beyond mere eating and drinking or leading a more or less circumscribed existence (23:115-116).
2. There is a life after death and that life is the continuation of the life which man leads in this world. One’s heaven or hell begins from this very world; death only opening up vast and unknown vistas of ever-expanding spiritual progress.
3. As soon as the human soul leaves this tabernacle of clay, it is given a new body, because the soul can make no progress or enjoy no bliss or feel no pain without a body. Its development and progress depend upon its permanent connection with a body. The new body is as fine and delicate as the soul was in this world. In fact, it is the very soul in a new transformation which after having passed through certain experiences develops a new soul which possesses far higher and finer and more delicate faculties and perception than the soul from which it emanates. To this new soul the old soul serves as a body and man is able to perceive things through his new senses which he could perceive formerly only through the soul, and is able to partake of the pains and pleasures of the next world—the present body of clay being quite unfit for the new experience. That is why the Quran says, "And no soul knows what joy of the eyes is kept hidden for them, as a reward for their good works" (32:18). And the Holy Prophet explained this Quranic verse in a well-known saying. viz. "No eye has seen the blessings of Paradise, nor has any ear heard of them nor can human mind conceive of them" (Bukhari, Kitab bad’ul-khalq).
4. Life after death is only an image and manifestation of the present life and the rewards and punishments of the next world would be only embodiments and images of the actions done in this life. Heaven and Hell are not new material worlds which come from outside. It is true that they shall be visible and palpable, call them material, if you please, but they are only embodiments of the spiritual facts of this life. The spiritual torture of this world has been represented in the Quran as a physical punishment in the next. The chains to be put round the necks of disbelievers, for instance, represent the desires of this world which keep a man’s head bent upon the earth, and it is these desires that shall assume the shape of chains. Similarly, the entanglements of this world shall be seen as fetters on the feet in the next. The heart-burning of this world shall likewise be clearly seen as flames of burning fire, and the love which a believer feels for his Lord and Creator will appear embodied as wine in the life to come, etc. Thus there will be gardens, streams, milk, honey, flesh of birds, wine, fruits, thrones, companions and many other things in Paradise; but they will not be the things of this world but the embodiments of spiritual facts of the life of this world.
5. There will be no sin, levity, or vain talk in Paradise, no pleasures of the flesh as we understand them, but all-pervading peace and pleasure of God (56:26-27). In view of this Quranic conception of Paradise, it is the height of ignorance or blind prejudice to suggest that the Quran promises a sensuous Paradise to its followers.
Moreover, the words زوجنا and عین and as explained under Important Words above, present no difficulty and, in view of these explanations, the verse may mean that in Paradise the righteous servants of God will be made to live with pure and clean companions whose faces will be shining with radiant spiritual beauty; or they will have as companions fair maidens, i.e. their wives.
Besides, the promise, made to the righteous in this ands the following verses, was literally fulfilled when the Muslims conquered vast territories of the Byzantine and Iranian Empires, and all these things fell into their hands and thus the promise constituted an incontrovertible testimony to the fact that the promise about the next life is also true.
c
18:32; 55:55; 76:14.d
44:55; 56:23.
2851
Zawwaja Shai’an bi Shai’in means, he paired or coupled a thing with a thing; he united it as its fellow or like. Hur is the plural of Ahwar (masc.) and Haura’ (fem.) and means, a person whose eyes are characterized by the quality termed Hawarun, i.e. intense whiteness of the white of the eye and intense blackness of the black thereof, with intense whiteness or fairness of the rest of the person. Ahwar also means, pure or clear intellect.
2851A
‘In is the plural of both A‘yan and ‘Aina’ which respectively mean, man and woman having black wide large eyes, the latter word also meaning, a good or beautiful saying or word (Lane, Mufradat & Taj). Thus the two words Hur and ‘In signify beauty and purity of person and character.
Life after death is only an image and manifestation of the present life, and the rewards and punishments of the next world would be only so many embodiments and images of the actions done in this life. Heaven and Hell are no new material worlds which come from outside. It is true that they shall be visible and palpable, call them material if you please, but they are only embodiments of the spiritual facts of this life. The entanglements of this world shall be seen as fetters on the feet in the next. The heart-burning of this world shall likewise be clearly seen as flames of burning fire, and the love, which a believer feels for his Lord and Creator, will appear embodied as w