Topic: Every Soul Shall Taste Death
View Aspects
وَلَتَجِدَنَّهُمْ أَحْرَصَ ٱلنَّاسِ عَلَىٰ حَيَوٰةٍ وَمِنَ ٱلَّذِينَ أَشْرَكُوا۟ ۚ يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِۦ مِنَ ٱلْعَذَابِ أَن يُعَمَّرَ ۗ وَٱللَّهُ بَصِيرٌۢ بِمَا يَعْمَلُونَ
62:9.
قرآن کریم میں ھُوَ کا لفظ ہے جس کے معنے ’’وہ‘‘ کے ہیں مگر چونکہ اس سے پہلے لَوْ یُعَمَّرُ کے الفاظ گزر چکے ہیں جن کی قائم مقام ضمیر ہے۔ اس لئے ان معنوں کو ترجمہ میں کھول دیا گیا ہے۔
62:9.
The pagans were less cringingly attached to the present life than the Jews because unlike the Jews they did not believe in the life after death and therefore had no fear of punishment after death.
62:9.
Commentary:
The reason why Jews were more attached to the world than pagans is that the latter did not believe in any retribution after death and, therefore, though they loved this world as the only place for enjoying honour and happiness and entertained no hope about the next, yet with no fear of punishment after death, they were less cringingly attached to the present life than the Jews, who believed in Resurrection after death and feared in their hearts that their actions would make them liable to punishment before God.
a
62:9.
1
قرآن کریم میں ھُوَ کا لفظ ہے جس کے معنے ’’وہ‘‘ کے ہیں مگر چونکہ اس سے پہلے لَوْ یُعَمَّرُ کے الفاظ گزر چکے ہیں جن کی قائم مقام ضمیر ہے۔ اس لئے ان معنوں کو ترجمہ میں کھول دیا گیا ہے۔
a
62:9.
103
Commentary:
The reason why Jews were more attached to the world than pagans is that the latter did not believe in any retribution after death and, therefore, though they loved this world as the only place for enjoying honour and happiness and entertained no hope about the next, yet with no fear of punishment after death, they were less cringingly attached to the present life than the Jews, who believed in Resurrection after death and feared in their hearts that their actions would make them liable to punishment before God.
b
62:9.
122B
The pagans were less cringingly attached to the present life than the Jews because unlike the Jews they did not believe in the life after death and therefore had no fear of punishment after death.
وَمَا كَانَ لِنَفْسٍ أَن تَمُوتَ إِلَّا بِإِذْنِ ٱللَّهِ كِتَٰبًا مُّؤَجَّلًا ۗ وَمَن يُرِدْ ثَوَابَ ٱلدُّنْيَا نُؤْتِهِۦ مِنْهَا وَمَن يُرِدْ ثَوَابَ ٱلْءَاخِرَةِ نُؤْتِهِۦ مِنْهَا ۚ وَسَنَجْزِى ٱلشَّٰكِرِينَ
3:149; 4:135; 42:21.
3:149; 4:135; 42:21.
3:149; 4:135; 42:21.
Commentary:
The preceding verse spoke of the possible death of the Holy Prophet. But that was mentioned only as a matter of principle. Otherwise, how could the Holy Prophet, whom God had promised to protect, die except by His leave? Whenever death comes, it comes with the permission of God; but that permission could not be yet given in the case of the Holy Prophet. There is a fixed time for it and the enmity or the secret machinations of disbelievers could not hasten that time.
a
3:149; 4:135; 42:21.
a
3:149; 4:135; 42:21.
429
Commentary:
The preceding verse spoke of the possible death of the Holy Prophet. But that was mentioned only as a matter of principle. Otherwise, how could the Holy Prophet, whom God had promised to protect, die except by His leave? Whenever death comes, it comes with the permission of God; but that permission could not be yet given in the case of the Holy Prophet. There is a fixed time for it and the enmity or the secret machinations of disbelievers could not hasten that time.
a
3:149; 4:135; 42:21.
كُلُّ نَفْسٍ ذَآئِقَةُ ٱلْمَوْتِ ۗ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ ٱلْقِيَٰمَةِ ۖ فَمَن زُحْزِحَ عَنِ ٱلنَّارِ وَأُدْخِلَ ٱلْجَنَّةَ فَقَدْ فَازَ ۗ وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا مَتَٰعُ ٱلْغُرُورِ
دنیا میں بدلہ ملتا ہے مگر وہ پورا نہیں ہوتا۔ مومن کے شایان شان بدلہ جو خداتعالیٰ کی رحیمیّت کا کھلا ثبوت ہوتا ہے قیامت کو ہی مل سکتا ہے۔
21:36; 29:58
4:174; 35:31; 39:36.
Death is the most certain phenomenon in nature and yet man’s attitude towards it is of complete disregard and indifference. Worldly life has been here called a vain and illusory thing, because, on the face of it, it appears to be a very attractive and sweet thing, but when one becomes engrossed in seeking its pleasures and profits, one finds it bitter and deceptive.
21:36; 29:58.
4:174; 35:31; 39:36.
Commentary:
Death is the most certain phenomenon in nature and yet man’s attitude toward it is of disregard and indifference. The worldly life has been here called a vain and illusory thing, because on the face of it, it appears to be a very attractive and sweet thing, but when one becomes engrossed in seeking its pleasures and profits, one finds it bitter and deceptive.
c
21:36; 29:58
d
4:174; 35:31; 39:36.
2
دنیا میں بدلہ ملتا ہے مگر وہ پورا نہیں ہوتا۔ مومن کے شایان شان بدلہ جو خداتعالیٰ کی رحیمیّت کا کھلا ثبوت ہوتا ہے قیامت کو ہی مل سکتا ہے۔
a
21:36; 29:58.
b
4:174; 35:31; 39:36.
468
Commentary:
Death is the most certain phenomenon in nature and yet man’s attitude toward it is of disregard and indifference. The worldly life has been here called a vain and illusory thing, because on the face of it, it appears to be a very attractive and sweet thing, but when one becomes engrossed in seeking its pleasures and profits, one finds it bitter and deceptive.
c
21:36; 29:58
d
4:174; 35:31; 39:36.
542
Death is the most certain phenomenon in nature and yet man’s attitude towards it is of complete disregard and indifference. Worldly life has been here called a vain and illusory thing, because, on the face of it, it appears to be a very attractive and sweet thing, but when one becomes engrossed in seeking its pleasures and profits, one finds it bitter and deceptive.
أَيْنَمَا تَكُونُوا۟ يُدْرِككُّمُ ٱلْمَوْتُ وَلَوْ كُنتُمْ فِى بُرُوجٍ مُّشَيَّدَةٍ ۗ وَإِن تُصِبْهُمْ حَسَنَةٌ يَقُولُوا۟ هَٰذِهِۦ مِنْ عِندِ ٱللَّهِ ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَقُولُوا۟ هَٰذِهِۦ مِنْ عِندِكَ ۚ قُلْ كُلٌّ مِّنْ عِندِ ٱللَّهِ ۖ فَمَالِ هَٰٓؤُلَآءِ ٱلْقَوْمِ لَا يَكَادُونَ يَفْقَهُونَ حَدِيثًا
62:9.
62:9.
The words either refer to the general physical law about the inevitability of death, or they may be taken as particularly addressed to the Hypocrites, who disobeyed the Divine command to fight, thinking that in this way they could avoid death.
The expression, All is from Allah, is true in this sense that God is the Final Controlling Power in the universe and whatever good or evil befalls man is attributable either to a general law of nature or to one or other of His special decrees.
62:9.
Important Words:
مشیدة (strongly built) is derived from شاد meaning, he plastered (a wall, etc.) with the requisite material. شاد البناء means, he raised the building high. شادوا الدین means, they strengthened and exalted the religion. شیدہ means, he raised it high, namely, a place or a building; or he built it firmly and strongly and raised it high (Lane & Aqrab).
Commentary:
The words, Wheresoever you may be, death will overtake you, may either refer to the general physical law about the inevitability of death, meaning that when one must die sooner or later, there is no reason why one should be so afraid of death as to refuse to fight in a just cause; or they may be taken as particularly addressed to the hypocrites, who disobeyed the Divine command to fight, thinking that in this way they would be able to avoid death. The verse purports to say that God had decreed that they should suffer death and destruction, however well protected they might be.
It was customary with the hypocrites that when Muslims achieved a success, they attributed it to God, saying that since Islam was a divine religion, it was bound to prosper and succeed. But when a misfortune overtook Muslims, they declared that it was due to mistakes committed by the Prophet. The Quran says that from the viewpoint from which they ascribe success to God, failures are also ascribable to Him. By attributing success to God and failure to the Prophet, the hypocrites sought to discredit the Prophet and to lower him in the estimation of Muslims.
The words, Say, All is from Allah, point to the fact that both successes and misfortunes were foretold by the Holy Prophet (e.g. see 2:156-158). So even the failures which the hypocrites attributed to the Holy Prophet really constituted a proof of his truth. The expression, All is from Allah, is also true in this sense that God is the final controlling power in the universe and whatever good or evil befalls man is attributable either to the general law of nature ordained by God or to one or other of His special decrees.
e
62:9.
e
62:9.
547
Important Words:
مشیدة (strongly built) is derived from شاد meaning, he plastered (a wall, etc.) with the requisite material. شاد البناء means, he raised the building high. شادوا الدین means, they strengthened and exalted the religion. شیدہ means, he raised it high, namely, a place or a building; or he built it firmly and strongly and raised it high (Lane & Aqrab).
Commentary:
The words, Wheresoever you may be, death will overtake you, may either refer to the general physical law about the inevitability of death, meaning that when one must die sooner or later, there is no reason why one should be so afraid of death as to refuse to fight in a just cause; or they may be taken as particularly addressed to the hypocrites, who disobeyed the Divine command to fight, thinking that in this way they would be able to avoid death. The verse purports to say that God had decreed that they should suffer death and destruction, however well protected they might be.
It was customary with the hypocrites that when Muslims achieved a success, they attributed it to God, saying that since Islam was a divine religion, it was bound to prosper and succeed. But when a misfortune overtook Muslims, they declared that it was due to mistakes committed by the Prophet. The Quran says that from the viewpoint from which they ascribe success to God, failures are also ascribable to Him. By attributing success to God and failure to the Prophet, the hypocrites sought to discredit the Prophet and to lower him in the estimation of Muslims.
The words, Say, All is from Allah, point to the fact that both successes and misfortunes were foretold by the Holy Prophet (e.g. see 2:156-158). So even the failures which the hypocrites attributed to the Holy Prophet really constituted a proof of his truth. The expression, All is from Allah, is also true in this sense that God is the final controlling power in the universe and whatever good or evil befalls man is attributable either to the general law of nature ordained by God or to one or other of His special decrees.
a
62:9.
635
The words either refer to the general physical law about the inevitability of death, or they may be taken as particularly addressed to the Hypocrites, who disobeyed the Divine command to fight, thinking that in this way they could avoid death.
636
The expression, All is from Allah, is true in this sense that God is the Final Controlling Power in the universe and whatever good or evil befalls man is attributable either to a general law of nature or to one or other of His special decrees.
كُلُّ نَفْسٍ ذَآئِقَةُ ٱلْمَوْتِ ۗ وَنَبْلُوكُم بِٱلشَّرِّ وَٱلْخَيْرِ فِتْنَةً ۖ وَإِلَيْنَا تُرْجَعُونَ
Commentary:
There are two ways to test the mettle of a person, viz. (a) by making him pass through the fire of trials and tribulations; and (b) by bestowing upon him wealth and material power and prosperity. God tries His servants in both these ways. This is the significance of this verse. Or the verse may also mean that God tries man by raising His Prophets and by affording him the opportunity to win His pleasure by accepting and following them; and sometimes when a long period of spiritual darkness ensues and no Divine Reformer is present in the world, He gives men of intellect and broad vision an opportunity to follow the dictates of conscience and right teaching which is in harmony with human nature in order that they should, instead of allowing themselves to be carried away like the common run of men by the current of sin and iniquity, establish in the world the usages and practices of God’s Prophets.
2376
Commentary:
There are two ways to test the mettle of a person, viz. (a) by making him pass through the fire of trials and tribulations; and (b) by bestowing upon him wealth and material power and prosperity. God tries His servants in both these ways. This is the significance of this verse. Or the verse may also mean that God tries man by raising His Prophets and by affording him the opportunity to win His pleasure by accepting and following them; and sometimes when a long period of spiritual darkness ensues and no Divine Reformer is present in the world, He gives men of intellect and broad vision an opportunity to follow the dictates of conscience and right teaching which is in harmony with human nature in order that they should, instead of allowing themselves to be carried away like the common run of men by the current of sin and iniquity, establish in the world the usages and practices of God’s Prophets.
كُلُّ نَفْسٍ ذَآئِقَةُ ٱلْمَوْتِ ۖ ثُمَّ إِلَيْنَا تُرْجَعُونَ
3:186; 21:36.
3:186; 21:36.
3:186; 21:36.
Commentary:
Here the subject of the preceding verse continues. The believers are told that they should be prepared to sacrifice everything for the sake of God and should fear nothing, not even death, as death spares no one and knows no boundaries.
a
3:186; 21:36.
a
3:186; 21:36.
2981
Commentary:
Here the subject of the preceding verse continues. The believers are told that they should be prepared to sacrifice everything for the sake of God and should fear nothing, not even death, as death spares no one and knows no boundaries.
a
3:186; 21:36.
إِنَّ ٱللَّهَ عِندَهُۥ عِلْمُ ٱلسَّاعَةِ وَيُنَزِّلُ ٱلْغَيْثَ وَيَعْلَمُ مَا فِى ٱلْأَرْحَامِ ۖ وَمَا تَدْرِى نَفْسٌ مَّاذَا تَكْسِبُ غَدًا ۖ وَمَا تَدْرِى نَفْسٌۢ بِأَىِّ أَرْضٍ تَمُوتُ ۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌۢ
30:25; 42:29.
这一章以重复它的基本主题--------伊斯兰教的最后胜利--------结束; 而且谈及有关这一主题的几点重要情况: (1) 只有安拉知道不信的人最后失败和伊斯兰教最后胜利的时间。(2) 只有他知道什么情况下一个民族需要他降下启示, 因此他在最适当时机降示了 «古兰经»。(3) 只有他知道是否以后的世世代代会接受伊斯兰教, 还是仍然不信, 那就是说, 是否不信者的首领, 他们目前想尽办法反对伊斯兰教, 而他们的子子孙孙将会加入伊斯兰教的行列而且愿意为保卫它以及发展它的事业而牺牲自己的生命。(4) 不信的人不会知道, 他们为反对伊斯兰教所做出的一切努力终将成为泡影。(5) 不信者的首领, 把穆圣和穆斯林逐出自己的家园, 但他们自己必将死去而永别家园。
30:25; 42:29.
The Surah ends by reverting to its basic theme—the ultimate triumph of Islam; and mentions some important facts concerning it: (1) With God alone rests the knowledge of the hour of the final overthrow of disbelief and the triumph of Islam. (2) He alone knows when the condition of a people demands the sending down of Divine revelation and so He has revealed the Qur’an in the fullness of time. (3) To Him alone belongs the knowledge whether the generations yet unborn will accept Islam or stick to disbelief, i.e. whether the sons and grandsons of the leaders of disbelief, who are now fighting Islam tooth and nail, will enter its fold and will willingly give their lives to safeguard it and further its cause. (4) The disbelievers do not know that all their efforts against Islam will prove futile and abortive. (5) The leaders of disbelief, who have turned the Holy Prophet and Muslims out of their hearths and homes, will themselves meet death away from their homes.
30:25; 42:29.
Commentary:
The Surah ends by reverting to its basic theme, viz. the ultimate triumph of Islam; and mentions five important facts concerning it: (1) With God alone rests the knowledge of the hour of final overthrow of disbelief and the triumph of Islam. (2) He alone knows when the condition of a people demands the sending down of Divine revelation and so He has revealed the Quran in the fulness of time. (3) To God alone belongs the knowledge whether the generations yet unborn will accept Islam or stick to disbelief, i.e. the sons and grandsons of the leaders of disbelief who are now fighting Islam tooth and nail, will enter its fold and will willingly give their lives to safeguard it and further its cause. (4) No one knows what he will earn on the morrow i.e. the disbelievers do not know that all their efforts against Islam will prove futile and abortive. (5) The leaders of disbelief who have turned the Holy Prophet and Muslims out of their hearths and homes will themselves meet death away from their homes. The reference in this clause may also be to the propagation of Islam by early Muslims, signifying that they will go to far-off lands to preach the Message of Islam and the end of their earthly lives would come in places far-removed from their homeland.
d
30:25; 42:29.
1012
这一章以重复它的基本主题--------伊斯兰教的最后胜利--------结束; 而且谈及有关这一主题的几点重要情况: (1) 只有安拉知道不信的人最后失败和伊斯兰教最后胜利的时间。(2) 只有他知道什么情况下一个民族需要他降下启示, 因此他在最适当时机降示了 «古兰经»。(3) 只有他知道是否以后的世世代代会接受伊斯兰教, 还是仍然不信, 那就是说, 是否不信者的首领, 他们目前想尽办法反对伊斯兰教, 而他们的子子孙孙将会加入伊斯兰教的行列而且愿意为保卫它以及发展它的事业而牺牲自己的生命。(4) 不信的人不会知道, 他们为反对伊斯兰教所做出的一切努力终将成为泡影。(5) 不信者的首领, 把穆圣和穆斯林逐出自己的家园, 但他们自己必将死去而永别家园。
b
30:25; 42:29.
3057
Commentary:
The Surah ends by reverting to its basic theme, viz. the ultimate triumph of Islam; and mentions five important facts concerning it: (1) With God alone rests the knowledge of the hour of final overthrow of disbelief and the triumph of Islam. (2) He alone knows when the condition of a people demands the sending down of Divine revelation and so He has revealed the Quran in the fulness of time. (3) To God alone belongs the knowledge whether the generations yet unborn will accept Islam or stick to disbelief, i.e. the sons and grandsons of the leaders of disbelief who are now fighting Islam tooth and nail, will enter its fold and will willingly give their lives to safeguard it and further its cause. (4) No one knows what he will earn on the morrow i.e. the disbelievers do not know that all their efforts against Islam will prove futile and abortive. (5) The leaders of disbelief who have turned the Holy Prophet and Muslims out of their hearths and homes will themselves meet death away from their homes. The reference in this clause may also be to the propagation of Islam by early Muslims, signifying that they will go to far-off lands to preach the Message of Islam and the end of their earthly lives would come in places far-removed from their homeland.
a
30:25; 42:29.
2319
The Surah ends by reverting to its basic theme—the ultimate triumph of Islam; and mentions some important facts concerning it: (1) With God alone rests the knowledge of the hour of the final overthrow of disbelief and the triumph of Islam. (2) He alone knows when the condition of a people demands the sending down of Divine revelation and so He has revealed the Qur’an in the fullness of time. (3) To Him alone belongs the knowledge whether the generations yet unborn will accept Islam or stick to disbelief, i.e. whether the sons and grandsons of the leaders of disbelief, who are now fighting Islam tooth and nail, will enter its fold and will willingly give their lives to safeguard it and further its cause. (4) The disbelievers do not know that all their efforts against Islam will prove futile and abortive. (5) The leaders of disbelief, who have turned the Holy Prophet and Muslims out of their hearths and homes, will themselves meet death away from their homes.
قُل لَّن يَنفَعَكُمُ ٱلْفِرَارُ إِن فَرَرْتُم مِّنَ ٱلْمَوْتِ أَوِ ٱلْقَتْلِ وَإِذًا لَّا تُمَتَّعُونَ إِلَّا قَلِيلًا
4:79; 62:9.
یعنی اگر تم بھاگو گے تو یا تو کفار تمہیں قتل کر دیں گے یا خداتعالیٰ اسلام کو پھر جلد غلبہ دے دے گا اور مسلمان تمہیں سزا دیں گے جیسا کہ اگلی آیت سے ظاہر ہے۔
4:79; 62:9.
4:79; 62:9.
a
4:79; 62:9.
3
یعنی اگر تم بھاگو گے تو یا تو کفار تمہیں قتل کر دیں گے یا خداتعالیٰ اسلام کو پھر جلد غلبہ دے دے گا اور مسلمان تمہیں سزا دیں گے جیسا کہ اگلی آیت سے ظاہر ہے۔
a
4:79; 62:9.
a
4:79; 62:9.
قُلْ إِنَّ ٱلْمَوْتَ ٱلَّذِى تَفِرُّونَ مِنْهُ فَإِنَّهُۥ مُلَٰقِيكُمْ ۖ ثُمَّ تُرَدُّونَ إِلَىٰ عَٰلِمِ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
2:97; 4:79; 33:17.
2:97; 4:79; 33:17.
2:97; 4:79; 33:17.
a
2:97; 4:79; 33:17.
a
2:97; 4:79; 33:17.
c
2:97; 4:79; 33:17.