Topic: Al-Muhyi (Life-Giver)
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كَيْفَ تَكْفُرُونَ بِٱللَّهِ وَكُنتُمْ أَمْوَٰتًا فَأَحْيَٰكُمْ ۖ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ
19:34; 22:67; 30:41; 40:12; 45:27.
本节经文表明了这一至高无上的真理, 即人的生命并不以肉体的消亡和灭绝而结束, 因为生命中孕育着重大的意义, 不会由于肉体的腐朽和死亡而结束。如果生命没有巨大的意义, 安拉不会创造它, 而在创造出生命之后, 要不是有后世的话, 也不会使它遭受死亡。假如死亡是全部生命的结束, 那么, 人类的产生将是 “一个纯粹的游戏和消遣”, 这大大反映出安拉的智慧。安拉--------所有聪明和智慧的泉源, 做了这所有的一切。这个事实表明, 他创造人类并不是为了只是六、七十岁过一生之后重新变成尘土。正相反, 安拉创造人是为了使人摆脱肉体累赘之后肯定会有一个更美好、更丰满而永恒的人生。
人死亡之后, 灵魂并不马上进入天园或火狱。有一个称之为 بَرْزَخْ (Barzakh) 的中间状态, 在这状态中, 灵魂不得不品尝他行为的善恶报酬; 尔后将产生复活, 这个复活预示一个充分而完全的报应将要来临。
19:34; 22:67; 30:41; 40:12; 45:27.
Amwat is the plural of Mayyit which means, a thing dead, or without life. Thus the word is used both for a thing which so far has had no life and also for a thing which had life but is now dead and defunct. The word is also used about one who is dying or is nearing death but has not yet died (Lane).
Hayat signifies, (1) the faculty of growth; (2) of sensation; (3) of intellect; (4) freedom from grief or sorrow; (5) everlasting life in the world to come; (6) advantage or profit or a means thereof; (7) state of activity and power (Lane).
The verse points to the supreme truth that man’s life does not end with the extinction and dissolution of his physical body, as it is pregnant with too big an import to end with the latter’s decay and death. If life had no great purpose God would not have created it and, after having created it, would not have made it subject to death unless there had been an afterlife. If death were the end of all life, then the creation of man would have been "a mere sport and pastime" and this would have constituted a great reflection on the wisdom of God. The fact that God, the Source of all wisdom and intelligence, has done all this shows that He has not created man to return to dust after a life of merely 60 or 70 years. On the contrary, He has created him for a better, fuller and everlasting life which he must live after he has shed the encumbrances of his physical tabernacle.
After death the human soul does not go at once to Heaven or Hell. There is an intermediate state called Barzakh in which it is made to taste some of the good or bad results of its deeds; and Resurrection, which will herald a full and complete requital, will take place later.
19:34; 22:67; 30:41; 40:12; 45:27.
Important Words:
اموات (without life) is the plural of میت which means: (1) a thing dead, or (2) a thing without life. Thus the word میت is used both for a thing which so far has had no life and for a thing which had had life but is now dead. The word میت is also used about one who is dying or is nearing death but has not yet died (Lane). See also 2:20.
احیا (he gave life) is derived from حیی which means, he lived or he had life. The transitive form احیا means, he gave life, he brought to life, he saved the life of (Aqrab & Lane).
حیاة (life) which is the opposite of موت (death) signifies: (1) the faculty of growth, as in an animal or a plant; (2) the faculty of sensation; (3) the faculty of intellect; (4) freedom from grief or sorrow; (5) everlasting life in the world to come; (6) advantage or profit or a means thereof; (7) state of activity and power (Lane).
تکفرون (you disbelieve) is derived from کفر (he disbelieved) already explained under 2:7. The infinitive form is کفر(disbelief). کفربالله (disbelief in Allah) means not only disbelieving in the existence of God but also denying His attributes and refusing to obey His commandments.
Commentary:
This verse reverts to the original subject of revelation. The question of the reward of believers and the punishment of disbelievers was only incidental. The real subject is that of revelation. In this verse the Quran explains why spiritual life would be impossible without revelation. Nobody can know anything about the next life without the help and guidance of God Who alone knows everything. The verse points out that when God provides for our physical needs, there is no reason why He should not provide for our spiritual needs, which are much more important.
God is Wise. If human life had no purpose, God would not have created it; having created it, He would not have made it subject to death, unless there had been an afterlife. If death were the end of all life, the creation of man would turn out to be mere sport. The fact that God does all this shows that He has created man not to return to dust after a life of 60 or 70 years but for a better, fuller and everlasting life, which he must live after death.
The word "then" in the clause, then to Him shall you be made to return, hints that after death the human soul does not at once go to Heaven or Hell. There is an interim period in which the soul is made to taste some of the good or bad results of its deeds. The resurrection which will herald a full and complete requital will take place later.
The mentioning of life twice (in the words احیا and یحیی) may also refer to the rise of Islam in this world, for Islam is the means of spiritual life. Islam had its first life in the time of the Holy Prophet; the second life was to come in the Latter Days. This is referred to in 62: 4, where it is said that the Holy Prophet of Islam will make, as it were, a second appearance in the world. The promise has been fulfilled in the person of the Holy Founder of the Ahmadiyya Movement.
e
19:34; 22:67; 30:41; 40:12; 45:27.
30
本节经文表明了这一至高无上的真理, 即人的生命并不以肉体的消亡和灭绝而结束, 因为生命中孕育着重大的意义, 不会由于肉体的腐朽和死亡而结束。如果生命没有巨大的意义, 安拉不会创造它, 而在创造出生命之后, 要不是有后世的话, 也不会使它遭受死亡。假如死亡是全部生命的结束, 那么, 人类的产生将是 “一个纯粹的游戏和消遣”, 这大大反映出安拉的智慧。安拉--------所有聪明和智慧的泉源, 做了这所有的一切。这个事实表明, 他创造人类并不是为了只是六、七十岁过一生之后重新变成尘土。正相反, 安拉创造人是为了使人摆脱肉体累赘之后肯定会有一个更美好、更丰满而永恒的人生。
31
人死亡之后, 灵魂并不马上进入天园或火狱。有一个称之为 بَرْزَخْ (Barzakh) 的中间状态, 在这状态中, 灵魂不得不品尝他行为的善恶报酬; 尔后将产生复活, 这个复活预示一个充分而完全的报应将要来临。
a
19:34; 22:67; 30:41; 40:12; 45:27.
35
Important Words:
اموات (without life) is the plural of میت which means: (1) a thing dead, or (2) a thing without life. Thus the word میت is used both for a thing which so far has had no life and for a thing which had had life but is now dead. The word میت is also used about one who is dying or is nearing death but has not yet died (Lane). See also 2:20.
احیا (he gave life) is derived from حیی which means, he lived or he had life. The transitive form احیا means, he gave life, he brought to life, he saved the life of (Aqrab & Lane).
حیاة (life) which is the opposite of موت (death) signifies: (1) the faculty of growth, as in an animal or a plant; (2) the faculty of sensation; (3) the faculty of intellect; (4) freedom from grief or sorrow; (5) everlasting life in the world to come; (6) advantage or profit or a means thereof; (7) state of activity and power (Lane).
تکفرون (you disbelieve) is derived from کفر (he disbelieved) already explained under 2:7. The infinitive form is کفر(disbelief). کفربالله (disbelief in Allah) means not only disbelieving in the existence of God but also denying His attributes and refusing to obey His commandments.
Commentary:
This verse reverts to the original subject of revelation. The question of the reward of believers and the punishment of disbelievers was only incidental. The real subject is that of revelation. In this verse the Quran explains why spiritual life would be impossible without revelation. Nobody can know anything about the next life without the help and guidance of God Who alone knows everything. The verse points out that when God provides for our physical needs, there is no reason why He should not provide for our spiritual needs, which are much more important.
God is Wise. If human life had no purpose, God would not have created it; having created it, He would not have made it subject to death, unless there had been an afterlife. If death were the end of all life, the creation of man would turn out to be mere sport. The fact that God does all this shows that He has created man not to return to dust after a life of 60 or 70 years but for a better, fuller and everlasting life, which he must live after death.
The word "then" in the clause, then to Him shall you be made to return, hints that after death the human soul does not at once go to Heaven or Hell. There is an interim period in which the soul is made to taste some of the good or bad results of its deeds. The resurrection which will herald a full and complete requital will take place later.
The mentioning of life twice (in the words احیا and یحیی) may also refer to the rise of Islam in this world, for Islam is the means of spiritual life. Islam had its first life in the time of the Holy Prophet; the second life was to come in the Latter Days. This is referred to in 62: 4, where it is said that the Holy Prophet of Islam will make, as it were, a second appearance in the world. The promise has been fulfilled in the person of the Holy Founder of the Ahmadiyya Movement.
a
19:34; 22:67; 30:41; 40:12; 45:27.
50
Amwat is the plural of Mayyit which means, a thing dead, or without life. Thus the word is used both for a thing which so far has had no life and also for a thing which had life but is now dead and defunct. The word is also used about one who is dying or is nearing death but has not yet died (Lane).
51
Hayat signifies, (1) the faculty of growth; (2) of sensation; (3) of intellect; (4) freedom from grief or sorrow; (5) everlasting life in the world to come; (6) advantage or profit or a means thereof; (7) state of activity and power (Lane).
52
The verse points to the supreme truth that man’s life does not end with the extinction and dissolution of his physical body, as it is pregnant with too big an import to end with the latter’s decay and death. If life had no great purpose God would not have created it and, after having created it, would not have made it subject to death unless there had been an afterlife. If death were the end of all life, then the creation of man would have been "a mere sport and pastime" and this would have constituted a great reflection on the wisdom of God. The fact that God, the Source of all wisdom and intelligence, has done all this shows that He has not created man to return to dust after a life of merely 60 or 70 years. On the contrary, He has created him for a better, fuller and everlasting life which he must live after he has shed the encumbrances of his physical tabernacle.
53
After death the human soul does not go at once to Heaven or Hell. There is an intermediate state called Barzakh in which it is made to taste some of the good or bad results of its deeds; and Resurrection, which will herald a full and complete requital, will take place later.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَكُونُوا۟ كَٱلَّذِينَ كَفَرُوا۟ وَقَالُوا۟ لِإِخْوَٰنِهِمْ إِذَا ضَرَبُوا۟ فِى ٱلْأَرْضِ أَوْ كَانُوا۟ غُزًّى لَّوْ كَانُوا۟ عِندَنَا مَا مَاتُوا۟ وَمَا قُتِلُوا۟ لِيَجْعَلَ ٱللَّهُ ذَٰلِكَ حَسْرَةً فِى قُلُوبِهِمْ ۗ وَٱللَّهُ يُحْىِۦ وَيُمِيتُ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
یعنی کفار کے مذکورہ قول کی غرض یہ ہے کہ اس بات کو سن کر مسلمان بُزدل ہو جائیں۔ جب تم ان کے قول سے متاثر نہ ہو گے تو الٹا وہ خود مایوس ہوں گے۔ اور اپنی ہی بات ان کے دلوں میں حسرت پیدا کرنے کا موجب ہو جائے گی۔ اور اپنے جال میں وہ خود پھنس جائیں گے۔
When they travel in the land in the cause of God.
The object of disbelievers was to frighten the Muslims in order to make them keep away from fighting, but the Muslims, far from being discouraged by such warnings, became all the more firm in their resolve to fight the disbelievers. This filled the disbelievers with regret for having made the effort which produced a result opposite to that which they had desired.
Commentary:
The expression, when they travel in the land, means, when they travel in the land in the cause of God. This meaning is supported by the context.
The idea contained in the words, so that Allah may make it a cause of regret in their hearts, is that when Muslims refused to act upon the advice of disbelievers not to fight, and instead, came forth in large numbers to fight in the way of God, the disbelievers were naturally grieved at their failure to win them over to their way of thinking.
The interpretation of the clause, and Allah gives life and causes death, would vary according to the different meanings of the words موت (death) and حیاة (life) occurring in it. If the death referred to in the verse is taken in the sense of destruction, the clause would mean that with the death of a few Muslims, Islam would not go to ruin. God has decreed to vouchsafe victory to Muslims and the death in fighting of a number of the victorious army cannot possibly result in their destruction. If, however, death is here taken to mean "disgrace", then the clause would mean that God’s votaries and true servants never meet with disgrace because all honour is in His hands and He gives it to whomsoever He pleases. Truly speaking, he who fights and lays down his life in the cause of truth can in no sense be regarded as dead, because such a one gives his life for the sake of Him Who is the controller of all life and death. Such a person can never die; for though physically he may die, spiritually he lives forever. In this connection, see also 2:155.
1
یعنی کفار کے مذکورہ قول کی غرض یہ ہے کہ اس بات کو سن کر مسلمان بُزدل ہو جائیں۔ جب تم ان کے قول سے متاثر نہ ہو گے تو الٹا وہ خود مایوس ہوں گے۔ اور اپنی ہی بات ان کے دلوں میں حسرت پیدا کرنے کا موجب ہو جائے گی۔ اور اپنے جال میں وہ خود پھنس جائیں گے۔
439
Commentary:
The expression, when they travel in the land, means, when they travel in the land in the cause of God. This meaning is supported by the context.
The idea contained in the words, so that Allah may make it a cause of regret in their hearts, is that when Muslims refused to act upon the advice of disbelievers not to fight, and instead, came forth in large numbers to fight in the way of God, the disbelievers were naturally grieved at their failure to win them over to their way of thinking.
The interpretation of the clause, and Allah gives life and causes death, would vary according to the different meanings of the words موت (death) and حیاة (life) occurring in it. If the death referred to in the verse is taken in the sense of destruction, the clause would mean that with the death of a few Muslims, Islam would not go to ruin. God has decreed to vouchsafe victory to Muslims and the death in fighting of a number of the victorious army cannot possibly result in their destruction. If, however, death is here taken to mean "disgrace", then the clause would mean that God’s votaries and true servants never meet with disgrace because all honour is in His hands and He gives it to whomsoever He pleases. Truly speaking, he who fights and lays down his life in the cause of truth can in no sense be regarded as dead, because such a one gives his life for the sake of Him Who is the controller of all life and death. Such a person can never die; for though physically he may die, spiritually he lives forever. In this connection, see also 2:155.
509
When they travel in the land in the cause of God.
510
The object of disbelievers was to frighten the Muslims in order to make them keep away from fighting, but the Muslims, far from being discouraged by such warnings, became all the more firm in their resolve to fight the disbelievers. This filled the disbelievers with regret for having made the effort which produced a result opposite to that which they had desired.
قُلْ يَٰٓأَيُّهَا ٱلنَّاسُ إِنِّى رَسُولُ ٱللَّهِ إِلَيْكُمْ جَمِيعًا ٱلَّذِى لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ لَآ إِلَٰهَ إِلَّا هُوَ يُحْىِۦ وَيُمِيتُ ۖ فَـَٔامِنُوا۟ بِٱللَّهِ وَرَسُولِهِ ٱلنَّبِىِّ ٱلْأُمِّىِّ ٱلَّذِى يُؤْمِنُ بِٱللَّهِ وَكَلِمَٰتِهِۦ وَٱتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ
21:108; 25:2; 34:29.
2:259; 23:81; 44:9; 57:3.
安拉的所有使者在伊斯兰教的先知之前的, 都是民族的先知, 他们的教导都是在他们选拔出来的时期内为他们被派往那里的各个民族准备的, 而穆圣是永远为全人类选出来的。他的降临是人类历史上独一无二的大事。它力图把所有不同的民族和社团团结成为一个大家庭--------一个完全消除掉肤色、种族和信念区别的人类大家庭。
21:108; 25:2; 34:29.
2:259; 23:81; 44:9; 57:3.
Whereas all the Divine Messengers who appeared before the Prophet of Islam were national Prophets whose teachings were meant for the peoples to whom they were sent and for the particular periods in which they were raised, the Holy Prophet was raised for the whole of mankind till the end of time. His advent was a unique event in human history. It sought to weld all the different nations and communities into one brotherhood—the Brotherhood of Man in which all the distinctions of colour, clime and creed were completely obliterated.
21:108; 25:2; 34:29.
2:259; 23:81; 44:9; 57:3.
Commentary:
This verse beautifully declares that the prophecies of the Old and New Testaments concerning the Promised Prophet have been fulfilled in the Holy Prophet.
The reference in the words, to Whom belongs the kingdom of the heavens and the earth, is to the fact that just as there is one kingdom in the heavens, so, as a result of the advent of the Holy Prophet, there will in future be only one spiritual kingdom on earth. It is to this kingdom that the prayer of Jesus (Matt. 6:10) refers. This prayer embodied a prophecy about the advent of the Holy Prophet.
The establishment of one spiritual kingdom on earth points to the fact that the Promised Prophet will be a Messenger of God to all mankind, and that by his advent all distinctions of race, nationality and colour will cease.
a
21:108; 25:2; 34:29.
b
2:259; 23:81; 44:9; 57:3.
523
安拉的所有使者在伊斯兰教的先知之前的, 都是民族的先知, 他们的教导都是在他们选拔出来的时期内为他们被派往那里的各个民族准备的, 而穆圣是永远为全人类选出来的。他的降临是人类历史上独一无二的大事。它力图把所有不同的民族和社团团结成为一个大家庭--------一个完全消除掉肤色、种族和信念区别的人类大家庭。
a
21:108; 25:2; 34:29.
b
2:259; 23:81; 44:9; 57:3.
1048
Commentary:
This verse beautifully declares that the prophecies of the Old and New Testaments concerning the Promised Prophet have been fulfilled in the Holy Prophet.
The reference in the words, to Whom belongs the kingdom of the heavens and the earth, is to the fact that just as there is one kingdom in the heavens, so, as a result of the advent of the Holy Prophet, there will in future be only one spiritual kingdom on earth. It is to this kingdom that the prayer of Jesus (Matt. 6:10) refers. This prayer embodied a prophecy about the advent of the Holy Prophet.
The establishment of one spiritual kingdom on earth points to the fact that the Promised Prophet will be a Messenger of God to all mankind, and that by his advent all distinctions of race, nationality and colour will cease.
b
21:108; 25:2; 34:29.
c
2:259; 23:81; 44:9; 57:3.
1060
Whereas all the Divine Messengers who appeared before the Prophet of Islam were national Prophets whose teachings were meant for the peoples to whom they were sent and for the particular periods in which they were raised, the Holy Prophet was raised for the whole of mankind till the end of time. His advent was a unique event in human history. It sought to weld all the different nations and communities into one brotherhood—the Brotherhood of Man in which all the distinctions of colour, clime and creed were completely obliterated.
وَإِنَّا لَنَحْنُ نُحْىِۦ وَنُمِيتُ وَنَحْنُ ٱلْوَٰرِثُونَ
50:44.
19:41.
Commentary:
The verse means to say that when the Word of God is revealed, those who follow the guidance contained therein are given spiritual life, while those who reject it become spiritually dead.
The words, it is We Who are the sole Inheritor, mean that when all creatures have perished, God alone will live. So these perishable creatures cannot be the custodians of His word. Since they themselves are perishable, God cannot entrust to them the custody of His word.
f
50:44.
g
19:41.
659
由于 «古兰经» 的教义, 将要出现一场伟大的变革, 使旧秩序消亡, 真正的信者将要继承这世间一切。
a
50:44.
b
19:41.
1730
Commentary:
The verse means to say that when the Word of God is revealed, those who follow the guidance contained therein are given spiritual life, while those who reject it become spiritually dead.
The words, it is We Who are the sole Inheritor, mean that when all creatures have perished, God alone will live. So these perishable creatures cannot be the custodians of His word. Since they themselves are perishable, God cannot entrust to them the custody of His word.
b
50:44.
c
19:41.
1492
A great revolution will take place through the teachings of the Qur’an, causing the old order to die, and true believers will inherit the earth.
وَهُوَ ٱلَّذِىٓ أَحْيَاكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ۗ إِنَّ ٱلْإِنسَٰنَ لَكَفُورٌ
2:29; 16:71; 30:41, 40:69.
2:29; 16:71; 30:41, 40:69.
The phenomenon of life and death operates simultaneously. Every death is followed by, and brings the hope of, a new life. A few Muslims killed on the battlefields of Badr, Uhud, etc. brought about the spiritual resurrection of the whole of Arabia.
2:29; 16:71; 30:41; 40:69.
Commentary:
The verse speaks of another Divine favour. God gave us life, then He will cause us to die and then will He give us a new life again. Death has been mentioned here as a Divine boon because it is the door through which man passes to a fuller life, which is eternal and is of growing and unending progress. That life which knows no end is described here by the words ثم یحییکم i.e. then will He give you life again. In yet another sense death is a great Divine blessing. If there had been no death, human life would have become intolerable and there would have been disorder, confusion and chaos on earth.
The words, "then He will cause you to die; then will He give you life," further signify that the process of life and death continues simultaneously. Every death is followed by and brings the message of a new life. A few Muslims killed at the battlefields of Badr, Uhud, etc., brought about the spiritual resurrection of the whole of Arabia.
c
2:29; 16:71; 30:41, 40:69.
a
2:29; 16:71; 30:41; 40:69.
2496
Commentary:
The verse speaks of another Divine favour. God gave us life, then He will cause us to die and then will He give us a new life again. Death has been mentioned here as a Divine boon because it is the door through which man passes to a fuller life, which is eternal and is of growing and unending progress. That life which knows no end is described here by the words ثم یحییکم i.e. then will He give you life again. In yet another sense death is a great Divine blessing. If there had been no death, human life would have become intolerable and there would have been disorder, confusion and chaos on earth.
The words, "then He will cause you to die; then will He give you life," further signify that the process of life and death continues simultaneously. Every death is followed by and brings the message of a new life. A few Muslims killed at the battlefields of Badr, Uhud, etc., brought about the spiritual resurrection of the whole of Arabia.
c
2:29; 16:71; 30:41, 40:69.
1971
The phenomenon of life and death operates simultaneously. Every death is followed by, and brings the hope of, a new life. A few Muslims killed on the battlefields of Badr, Uhud, etc. brought about the spiritual resurrection of the whole of Arabia.
ٱللَّهُ ٱلَّذِى خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ۖ هَلْ مِن شُرَكَآئِكُم مَّن يَفْعَلُ مِن ذَٰلِكُم مِّن شَىْءٍ ۚ سُبْحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يُشْرِكُونَ
2:29; 22:67; 40:69; 45:27.
2:29; 22:67; 40:69; 45:27.
God is our Creator. He is our Sustainer and Provider; and He possesses complete control over life and death—the three very essential attributes that the Supreme Being Who commands and demands our worship must and does possess.
2:29; 22:67; 40:69; 45:27.
Commentary:
Before closing the subject of the Unity of God dealt with in the previous several verses, the Surah summarizes the arguments which support it. They are: (a) God is our Creator; (b) He is our Sustainer and Provider; and (c) He possesses complete control over life and death. These are the three very essential attributes that the Supreme Being Who commands and demands our worship must and does possess.
c
2:29; 22:67; 40:69; 45:27.
b
2:29; 22:67; 40:69; 45:27.
3019
Commentary:
Before closing the subject of the Unity of God dealt with in the previous several verses, the Surah summarizes the arguments which support it. They are: (a) God is our Creator; (b) He is our Sustainer and Provider; and (c) He possesses complete control over life and death. These are the three very essential attributes that the Supreme Being Who commands and demands our worship must and does possess.
c
2:29; 22:67; 40:69; 45:27.
2290
God is our Creator. He is our Sustainer and Provider; and He possesses complete control over life and death—the three very essential attributes that the Supreme Being Who commands and demands our worship must and does possess.
فَٱنظُرْ إِلَىٰٓ ءَاثَٰرِ رَحْمَتِ ٱللَّهِ كَيْفَ يُحْىِ ٱلْأَرْضَ بَعْدَ مَوْتِهَآ ۚ إِنَّ ذَٰلِكَ لَمُحْىِ ٱلْمَوْتَىٰ ۖ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
16:66; 22:6; 39:22; 45:6.
16:66; 22:6; 39:22; 45:6.
After attention has been drawn in the preceding two verses to the natural phenomenon that when, after severe drought, welcome rain comes and the parched and dry earth gets a new life, in the present verse we are told that a similar formula operates in the spiritual renaissance of a morally corrupt people. A people virtually as good as dead receive a new life through a Divine Prophet.
16:66; 22:6; 35:28; 39:22; 45:6.
Commentary:
After attention has been drawn in the preceding two verses to the natural phenomenon that when, after severe drought, welcome rain comes, the parched and dry earth gets a new life. In the present verse we are told that similar formula operates in the spiritual renaissance of a morally decrepit people. A people virtually as good as dead receive a new life through a Divine Prophet.
d
16:66; 22:6; 39:22; 45:6.
a
16:66; 22:6; 35:28; 39:22; 45:6.
3026
Commentary:
After attention has been drawn in the preceding two verses to the natural phenomenon that when, after severe drought, welcome rain comes, the parched and dry earth gets a new life. In the present verse we are told that similar formula operates in the spiritual renaissance of a morally decrepit people. A people virtually as good as dead receive a new life through a Divine Prophet.
a
16:66; 22:6; 39:22; 45:6.
2293
After attention has been drawn in the preceding two verses to the natural phenomenon that when, after severe drought, welcome rain comes and the parched and dry earth gets a new life, in the present verse we are told that a similar formula operates in the spiritual renaissance of a morally corrupt people. A people virtually as good as dead receive a new life through a Divine Prophet.
قَالُوا۟ رَبَّنَآ أَمَتَّنَا ٱثْنَتَيْنِ وَأَحْيَيْتَنَا ٱثْنَتَيْنِ فَٱعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَىٰ خُرُوجٍ مِّن سَبِيلٍ
اَمَتَّنَا اثْنَتَیْنِ میں ایک تو وہ موت مراد ہے جو پیدائش سے پہلے زمانہ کے ساتھ تعلق رکھتی ہے اس کو یاد دلا کر وہ کہتے ہیں کہ الٰہی تو نے دو دفعہ ہم پر ایسی حالت طاری کی کہ ہم مُردوں کی مانند تھے۔ ایک دفعہ پیدائش سے پہلے اور ایک دفعہ زندگی کے بعد۔ اَحْیَیْتَنَا اثْنَتَیْنِ میں بھی دو زندگیوں کی طرف اشارہ کیا ہے ایک دفعہ جب ماں کے پیٹ سے بچہ نکلا اور اس نے سانس لیا اور دوسری دفعہ جب وہ اس دنیا میں زندگی گذار کر مرے گا اور پھر زندہ کیا جائے گا۔
یعنی دو دفعہ موت کے بعد ہمیں زندگی ملی مگر پھر بھی ہم نے نصیحت حاصل نہ کی۔ تو کیا یہ ہمارا گناہ ناقابلِ معافی ہوگا یا کوئی ایسا ذریعہ بھی ہے جس سے معافی مل جائے۔ قرآن کریم سے معلوم ہوتا ہے کہ اس دنیا میں تو یہ موقعہ ہے کہ انسان وقت کے نبی کو قبول کرے اور توبہ کرے تو اس کے پچھلے سب گناہ معاف ہو جاتے ہیں اور دوسرا موقعہ مرنے کے بعد شفاعت کا ہے جس کا ذکر قرآن کریم میں آچکا ہے کہ نبیوں اور فرشتوں کے ذریعہ سے جن کو خداتعالیٰ شفاعت کرنے کی اجازت دے گا بعض لوگ نجات پا جائیں گے (ترمذی ابواب صفۃ القیامۃ۔ باب ماجاء فی الشفاعَۃِ و بخاری کتاب الرقاق)
30:41.
The state before birth is a sort of death and the end of this life is the second death. The birth and the Resurrection are the two lives.
30:41.
Commentary:
The state before birth is a sort of death and the end of this life is the second death. The birth and the Resurrection are the two lives.
b
30:41.
1156
诞生前的状态是一种死亡的形式, 而此生的了结是第二次死亡。诞生和复生是两次生命。
1
اَمَتَّنَا اثْنَتَیْنِ میں ایک تو وہ موت مراد ہے جو پیدائش سے پہلے زمانہ کے ساتھ تعلق رکھتی ہے اس کو یاد دلا کر وہ کہتے ہیں کہ الٰہی تو نے دو دفعہ ہم پر ایسی حالت طاری کی کہ ہم مُردوں کی مانند تھے۔ ایک دفعہ پیدائش سے پہلے اور ایک دفعہ زندگی کے بعد۔ اَحْیَیْتَنَا اثْنَتَیْنِ میں بھی دو زندگیوں کی طرف اشارہ کیا ہے ایک دفعہ جب ماں کے پیٹ سے بچہ نکلا اور اس نے سانس لیا اور دوسری دفعہ جب وہ اس دنیا میں زندگی گذار کر مرے گا اور پھر زندہ کیا جائے گا۔
2
یعنی دو دفعہ موت کے بعد ہمیں زندگی ملی مگر پھر بھی ہم نے نصیحت حاصل نہ کی۔ تو کیا یہ ہمارا گناہ ناقابلِ معافی ہوگا یا کوئی ایسا ذریعہ بھی ہے جس سے معافی مل جائے۔ قرآن کریم سے معلوم ہوتا ہے کہ اس دنیا میں تو یہ موقعہ ہے کہ انسان وقت کے نبی کو قبول کرے اور توبہ کرے تو اس کے پچھلے سب گناہ معاف ہو جاتے ہیں اور دوسرا موقعہ مرنے کے بعد شفاعت کا ہے جس کا ذکر قرآن کریم میں آچکا ہے کہ نبیوں اور فرشتوں کے ذریعہ سے جن کو خداتعالیٰ شفاعت کرنے کی اجازت دے گا بعض لوگ نجات پا جائیں گے (ترمذی ابواب صفۃ القیامۃ۔ باب ماجاء فی الشفاعَۃِ و بخاری کتاب الرقاق)
a
30:41.
3503
Commentary:
The state before birth is a sort of death and the end of this life is the second death. The birth and the Resurrection are the two lives.
a
30:41.
2598
The state before birth is a sort of death and the end of this life is the second death. The birth and the Resurrection are the two lives.
هُوَ ٱلَّذِى يُحْىِۦ وَيُمِيتُ ۖ فَإِذَا قَضَىٰٓ أَمْرًا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ
2:29; 22:67; 30:41.
2:118; 3:48; 16:41; 36:83.
It is the will and decree of God, Who gives life and causes death that a people—the Arabs—who were morally and spiritually as good as dead, should now rise to a new life through the Holy Prophet and none can thwart and frustrate Allah’s decree.
2:29; 22:67; 30:41.
2:118; 3:48; 16:41; 36:83.
Commentary:
It is the will and decree of God, Who gives life and causes death, that a people—the Arabs—who were morally and spiritually as good as dead, should now rise to a new life through the Holy Prophet; and none can thwart and frustrate His decree.
The word کن (be) does not here denote command; but expresses a desire or wish. For significance of this word see 19:36.
c
2:29; 22:67; 30:41.
d
2:118; 3:48; 16:41; 36:83.
c
2:29; 22:67; 30:41.
d
2:118; 3:48; 16:41; 36:83.
3544
Commentary:
It is the will and decree of God, Who gives life and causes death, that a people—the Arabs—who were morally and spiritually as good as dead, should now rise to a new life through the Holy Prophet; and none can thwart and frustrate His decree.
The word کن (be) does not here denote command; but expresses a desire or wish. For significance of this word see 19:36.
a
2:29; 22:67; 30:41.
b
2:118; 3:48; 16:41; 36:83.
2616
It is the will and decree of God, Who gives life and causes death that a people—the Arabs—who were morally and spiritually as good as dead, should now rise to a new life through the Holy Prophet and none can thwart and frustrate Allah’s decree.
قُلِ ٱللَّهُ يُحْيِيكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يَجْمَعُكُمْ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ لَا رَيْبَ فِيهِ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ
2:29; 22:67.
اس کا مطلب یہ ہے کہ موت و حیات اللہ تعالیٰ ہی کے اختیار میں ہے اور وہی مارنے کے بعد روحوں کو قیامت تک زندہ رکھتا چلا جائے گا۔ لیکن چونکہ یہ باتیں نظروں سے اوجھل ہوتی ہیں اکثر لوگ اس کو جانتے نہیں۔
2:29; 22:67.
2:29; 22:67; 40:69.
Commentary:
The verse answers the objection raised by disbelievers in v. 25 above that there is no life beyond the present life on earth. It purports to say that God Who has the power to raise—and He does raise—people who, to all intents and purposes, are spiritually and morally dead and defunct, to a new, vibrant and vigorous life, can and will certainly bring about a Resurrection in the next world. The verse further says that man was nothing. God gave him life to serve a great purpose. If man’s life had no purpose, God would not have created him, and if death were the end of all life, God would be regarded as guilty of doing something purposeless. But He is far above that. Therefore a new and better life which knows no decline or end awaits him in the next world. See also 2:29.
a
2:29; 22:67.
1
اس کا مطلب یہ ہے کہ موت و حیات اللہ تعالیٰ ہی کے اختیار میں ہے اور وہی مارنے کے بعد روحوں کو قیامت تک زندہ رکھتا چلا جائے گا۔ لیکن چونکہ یہ باتیں نظروں سے اوجھل ہوتی ہیں اکثر لوگ اس کو جانتے نہیں۔
a
2:29; 22:67; 40:69.
3749
Commentary:
The verse answers the objection raised by disbelievers in v. 25 above that there is no life beyond the present life on earth. It purports to say that God Who has the power to raise—and He does raise—people who, to all intents and purposes, are spiritually and morally dead and defunct, to a new, vibrant and vigorous life, can and will certainly bring about a Resurrection in the next world. The verse further says that man was nothing. God gave him life to serve a great purpose. If man’s life had no purpose, God would not have created him, and if death were the end of all life, God would be regarded as guilty of doing something purposeless. But He is far above that. Therefore a new and better life which knows no decline or end awaits him in the next world. See also 2:29.
a
2:29; 22:67.
لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ يُحْىِۦ وَيُمِيتُ ۖ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
3:157; 7:159; 44:9.
3:157; 7:159; 44:9.
Commentary:
This verse explains the Divine attributes "Mighty" and "Wise" mentioned in the preceding verse.
The words "He gives life and He causes death," signify that the process of construction and destruction is operating every moment in every atom in the universe.
c
3:157; 7:159; 44:9.
a
3:157; 7:159; 44:9.
4147
Commentary:
This verse explains the Divine attributes "Mighty" and "Wise" mentioned in the preceding verse.
The words "He gives life and He causes death," signify that the process of construction and destruction is operating every moment in every atom in the universe.
c
3:157; 7:159; 44:9.
2982
The process of construction and destruction is in operation simultaneously every moment in everything in the universe.