Topic: Barren
View Aspects
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُبْطِلُوا۟ صَدَقَٰتِكُم بِٱلْمَنِّ وَٱلْأَذَىٰ كَٱلَّذِى يُنفِقُ مَالَهُۥ رِئَآءَ ٱلنَّاسِ وَلَا يُؤْمِنُ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ ۖ فَمَثَلُهُۥ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُۥ وَابِلٌ فَتَرَكَهُۥ صَلْدًا ۖ لَّا يَقْدِرُونَ عَلَىٰ شَىْءٍ مِّمَّا كَسَبُوا۟ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْكَٰفِرِينَ
2:263.
2:263.
4:39; 8:48.
在有些经文中, 穆斯林奉命也可以公开花费他们的财富 (2:275); 这样做的目的在于引发其他穆斯林可以效法他们的好榜样。但是, 不信安拉的人公开花费他的金钱只是为了赢得大家的称赞。这样的人没有资格得到安拉任何的报酬。
اَلْوَابِلُ: اَلْمَطَرُ الشَّدِیْدُ الضَّخْمُ الْقَطَرِ۔ موٹے موٹے قطروں والی سخت بارش۔ (اقرب)
See 2:263.
4:39; 8:48.
14:19.
Elsewhere, Muslims have also been enjoined to spend their wealth openly (2:275); the object underlying being that other Muslims may be induced to follow their good example. But he who has no faith in God expends his money openly solely to win public approbation. Such a one loses all title to any reward from God.
See 2:263.
4:39; 8:48.
14:19.
Important Words:
رئاء (to be seen) is derived from رأی i.e. he saw with his physical or mental eyes. الرئاء means, to make a show of goodness or virtue without there being any sincere or genuine feeling behind it, simply to be seen of men (Aqrab & Mufradat).
صفوان (smooth rock) is in the measure of رحمان being derived from صفا i.e. it became clear or pure and was free from dirt, etc. صفوان besides being used in the singular number is also the plural of صفاة meaning, a smooth and hard rock (Aqrab).
وابل (heavy rain) is derived from وبل. They say وبله بالعصا i.e. he beat or battered him with a rod continuously. وبلت السماءmeans, the sky poured forth heavy rain (Aqrab).
صلد (bare, smooth and hard) is from صلد. They say صلدالزند i.e. the material, meant for producing fire gave out a sound but no Spark. صلد الارض means, the earth became hard. صلد السائل means, he turned away the beggar without giving him anything. صلد is, therefore, spoken of such rock or piece of ground as is hard and smooth and grows nothing (Aqrab).
Commentary:
The verse makes it clear that a Muslim who follows up his charity with taunt and injury, undoes his own good act and will have no reward with God. He is like a disbeliever who spends merely to be seen of and praised by men. The words, ‘and he believes not in Allah and the Last Day’ have been added because sometimes even a believer does a deed to be seen of men, and that act of his has a useful purpose. For instance, it is on record that once a Companion of the Holy Prophet was seen strutting before the hostile Quraish of Mecca. When the Prophet saw the man thus walking, he said, "This gait is hateful to God, but on the present occasion it is not so." In fact, there had been an outbreak of fever among the Companions who were greatly weakened thereby, and the aforesaid Muslim walked with a boastful gait in order to make a display of his strength so that the enemy might not think that the Muslims had been weakened by fever. This turned an ordinarily reprehensible act into a praiseworthy one. Elsewhere Muslims have been bidden to spend their money not only secretly but also openly (2:275), and the object underlying this injunction is that other Muslims, seeing a brother of theirs expending money in the cause of God, may be induced to follow his good example. But he who has no faith in God expends his money openly solely with the object of winning the good opinion of men, and such a one has no reward with God.
The concluding portion of the verse likens a disbeliever to a smooth rock which is not fit for producing a crop; but sometimes, when it is covered with a layer of dust, some corn may grow on it, i.e. when circumstances are favourable and such person does some really good deed, he derives some benefit from it. But when he spends money merely for the sake of display and show, his good deeds are wasted, just as a heavy rain washes away the dust from the surface of a smooth and hard rock, leaving it bare and unproductive.
a
2:263.
d
2:263.
e
4:39; 8:48.
203
在有些经文中, 穆斯林奉命也可以公开花费他们的财富 (2:275); 这样做的目的在于引发其他穆斯林可以效法他们的好榜样。但是, 不信安拉的人公开花费他的金钱只是为了赢得大家的称赞。这样的人没有资格得到安拉任何的报酬。
1
اَلْوَابِلُ: اَلْمَطَرُ الشَّدِیْدُ الضَّخْمُ الْقَطَرِ۔ موٹے موٹے قطروں والی سخت بارش۔ (اقرب)
a
See 2:263.
b
4:39; 8:48.
c
14:19.
271
Important Words:
رئاء (to be seen) is derived from رأی i.e. he saw with his physical or mental eyes. الرئاء means, to make a show of goodness or virtue without there being any sincere or genuine feeling behind it, simply to be seen of men (Aqrab & Mufradat).
صفوان (smooth rock) is in the measure of رحمان being derived from صفا i.e. it became clear or pure and was free from dirt, etc. صفوان besides being used in the singular number is also the plural of صفاة meaning, a smooth and hard rock (Aqrab).
وابل (heavy rain) is derived from وبل. They say وبله بالعصا i.e. he beat or battered him with a rod continuously. وبلت السماءmeans, the sky poured forth heavy rain (Aqrab).
صلد (bare, smooth and hard) is from صلد. They say صلدالزند i.e. the material, meant for producing fire gave out a sound but no Spark. صلد الارض means, the earth became hard. صلد السائل means, he turned away the beggar without giving him anything. صلد is, therefore, spoken of such rock or piece of ground as is hard and smooth and grows nothing (Aqrab).
Commentary:
The verse makes it clear that a Muslim who follows up his charity with taunt and injury, undoes his own good act and will have no reward with God. He is like a disbeliever who spends merely to be seen of and praised by men. The words, ‘and he believes not in Allah and the Last Day’ have been added because sometimes even a believer does a deed to be seen of men, and that act of his has a useful purpose. For instance, it is on record that once a Companion of the Holy Prophet was seen strutting before the hostile Quraish of Mecca. When the Prophet saw the man thus walking, he said, "This gait is hateful to God, but on the present occasion it is not so." In fact, there had been an outbreak of fever among the Companions who were greatly weakened thereby, and the aforesaid Muslim walked with a boastful gait in order to make a display of his strength so that the enemy might not think that the Muslims had been weakened by fever. This turned an ordinarily reprehensible act into a praiseworthy one. Elsewhere Muslims have been bidden to spend their money not only secretly but also openly (2:275), and the object underlying this injunction is that other Muslims, seeing a brother of theirs expending money in the cause of God, may be induced to follow his good example. But he who has no faith in God expends his money openly solely with the object of winning the good opinion of men, and such a one has no reward with God.
The concluding portion of the verse likens a disbeliever to a smooth rock which is not fit for producing a crop; but sometimes, when it is covered with a layer of dust, some corn may grow on it, i.e. when circumstances are favourable and such person does some really good deed, he derives some benefit from it. But when he spends money merely for the sake of display and show, his good deeds are wasted, just as a heavy rain washes away the dust from the surface of a smooth and hard rock, leaving it bare and unproductive.
a
See 2:263.
b
4:39; 8:48.
c
14:19.
333
Elsewhere, Muslims have also been enjoined to spend their wealth openly (2:275); the object underlying being that other Muslims may be induced to follow their good example. But he who has no faith in God expends his money openly solely to win public approbation. Such a one loses all title to any reward from God.
قَالَ رَبِّ أَنَّىٰ يَكُونُ لِى غُلَٰمٌ وَقَدْ بَلَغَنِىَ ٱلْكِبَرُ وَٱمْرَأَتِى عَاقِرٌ ۖ قَالَ كَذَٰلِكَ ٱللَّهُ يَفْعَلُ مَا يَشَآءُ
19:9, 10.
یعنی بانجھ ہونا لڑکا ہونے کے خلاف ہے‘ اور بوڑھا ہونا اپنی زندگی میں جوان لڑکا دیکھنے کے خلاف ہے۔
19:9, 10.
Ghulam means a youth (Lane). Zachariah’s query was a spontaneous expression of innocent surprise at the Divine promise. It also contained a veiled prayer that he might live long enough to see the child born and grow up into a young man.
19:9, 10.
Important Words:
غلام (son) is derived from غلم i.e. he became excited by lust or carnal desire. اغتلم الشراب means, the beverage became strong in its influence upon the head. غلام means: (1) a young man, one whose moustache is growing forth; (2) a son, a male child; (3) a man of middle age; (4) a male slave or servant (Lane).
Commentary:
Zachariah’s question contained in the words, how shall I have a son? implies no disbelief on his part in God’s promise, as alleged by the Bible (Luke 1:20). It is simply a spontaneous expression of innocent surprise at the divine promise. It also contains a veiled prayer that he might live long enough to see the child born and grow up into a young man. Zachariah has referred to his old age and the barrenness of his wife to make God’s mercy take a practical shape all the more speedily.
The expression کذالك الله یفعل ما یشاء may be rendered as: (1) thus Allah does what He pleases; (2) this is really so, but Allah does what He pleases; (3) such is the way of Allah, He does what He pleases.
a
19:9, 10.
2
یعنی بانجھ ہونا لڑکا ہونے کے خلاف ہے‘ اور بوڑھا ہونا اپنی زندگی میں جوان لڑکا دیکھنے کے خلاف ہے۔
a
19:9, 10.
331
Important Words:
غلام (son) is derived from غلم i.e. he became excited by lust or carnal desire. اغتلم الشراب means, the beverage became strong in its influence upon the head. غلام means: (1) a young man, one whose moustache is growing forth; (2) a son, a male child; (3) a man of middle age; (4) a male slave or servant (Lane).
Commentary:
Zachariah’s question contained in the words, how shall I have a son? implies no disbelief on his part in God’s promise, as alleged by the Bible (Luke 1:20). It is simply a spontaneous expression of innocent surprise at the divine promise. It also contains a veiled prayer that he might live long enough to see the child born and grow up into a young man. Zachariah has referred to his old age and the barrenness of his wife to make God’s mercy take a practical shape all the more speedily.
The expression کذالك الله یفعل ما یشاء may be rendered as: (1) thus Allah does what He pleases; (2) this is really so, but Allah does what He pleases; (3) such is the way of Allah, He does what He pleases.
d
19:9, 10.
408
Ghulam means a youth (Lane). Zachariah’s query was a spontaneous expression of innocent surprise at the Divine promise. It also contained a veiled prayer that he might live long enough to see the child born and grow up into a young man.
وَإِنِّى خِفْتُ ٱلْمَوَٰلِىَ مِن وَرَآءِى وَكَانَتِ ٱمْرَأَتِى عَاقِرًا فَهَبْ لِى مِن لَّدُنكَ وَلِيًّا
3:41; 21:91.
3:39; 21:90.
The prayer of Zachariah possesses all the ingredients of a complete and successful prayer. A successful prayer should be offered with fervour and in humility. The supplicant should confess his own weakness and helplessness. He should have firm faith in the power of God to accept his prayers. Zachariah’s prayer fulfils all these conditions.
3:41; 21:91.
3:39; 21:90.
Important Words:
عاقراً (barren) is derived from عقر. They say عقرہ i.e. he wounded him; he wounded him much. عقر الابل means, he cut the feet of the camel. عقر النخلة means, he cut the upper part of the palm-tree so that it dried up and ceased to yield fruit. عقرت المرأةmeans, the woman became barren. عاقر is used both for man and woman and applied to a woman means, barren; that does not conceive or has ceased to conceive; and applied to a man it means, barren; that has no offspring born to him. (Lane & Aqrab).
ولیا (successor) is derived from ولی. They say ولی الرجل i.e. he helped the man; he made friends with him; he loved him. ولی فلاناًmeans, he followed such a one immediately without anyone intervening between them ولی means, a friend; beloved one, helper, master; successor or inheritor etc. (Aqrab). See also 2:108.
Commentary:
In view of the different meanings of the word ولی (successor) given under "Important Words" above, Zachariah’s prayer was for such a son as should prove his true successor and should propagate his mission and inherit the spiritual blessings that God had bestowed on the House of Israel.
b
3:41; 21:91.
c
3:39; 21:90.
795
扎格里亚的祈祷具有一个完美而成功的祈祷的一切因素。一个成功的祈祷者必须以热诚的心情来祷告, 而且要非常谦恭。祈祷者必须承认他自己的弱点和无能。他必须坚信安拉有力量来接受他的祈祷。扎格里亚的祈祷具备了所有这些条件。
a
3:41; 21:91.
b
3:39; 21:90.
2150
Important Words:
عاقراً (barren) is derived from عقر. They say عقرہ i.e. he wounded him; he wounded him much. عقر الابل means, he cut the feet of the camel. عقر النخلة means, he cut the upper part of the palm-tree so that it dried up and ceased to yield fruit. عقرت المرأةmeans, the woman became barren. عاقر is used both for man and woman and applied to a woman means, barren; that does not conceive or has ceased to conceive; and applied to a man it means, barren; that has no offspring born to him. (Lane & Aqrab).
ولیا (successor) is derived from ولی. They say ولی الرجل i.e. he helped the man; he made friends with him; he loved him. ولی فلاناًmeans, he followed such a one immediately without anyone intervening between them ولی means, a friend; beloved one, helper, master; successor or inheritor etc. (Aqrab). See also 2:108.
Commentary:
In view of the different meanings of the word ولی (successor) given under "Important Words" above, Zachariah’s prayer was for such a son as should prove his true successor and should propagate his mission and inherit the spiritual blessings that God had bestowed on the House of Israel.
c
3:41; 21:91.
d
3:39; 21:90.
1741
The prayer of Zachariah possesses all the ingredients of a complete and successful prayer. A successful prayer should be offered with fervour and in humility. The supplicant should confess his own weakness and helplessness. He should have firm faith in the power of God to accept his prayers. Zachariah’s prayer fulfils all these conditions.
قَالَ رَبِّ أَنَّىٰ يَكُونُ لِى غُلَٰمٌ وَكَانَتِ ٱمْرَأَتِى عَاقِرًا وَقَدْ بَلَغْتُ مِنَ ٱلْكِبَرِ عِتِيًّا
3:41; 21:91.
The verse expresses Zachariah’s innocent and spontaneous surprise at the greatness of the favour which God was about to bestow upon him. Every person, situated as Zachariah was, would be naturally surprised at the unusual glad tidings that he had received.
3:41; 21:91.
Important Words:
عتیا (extreme limit) is derived from عتا which means, he behaved proudly and was immoderate and inordinate; he was excessively proud or corrupt; he became advanced in age. عتت الریح means, the wind blew fiercely. The Quranic expression وقد بلغت من الکبر عتیا means, And I have reached the extreme degree of old age, or hardness and dryness in the joints and the bones like dry wood. The word also signifies that state of extreme old age which is incurable (Mufradat, Lane & Aqrab).
The word غلام as stated above (v.8) implied that Zachariah would see his son grow before his eyes and that he would also be able to train and educate him. The glad tidings was indeed a source of great comfort but at the same time it was a surprise for a man who had reached such an advanced old age as Zachariah.
The words, How shall I have a son, do not express despair. V.5 above shows that Zachariah had not despaired of God’s mercy. On the contrary he had perfect faith in the power of God to grant him a son. Moreover, a true believer never despairs of God’s mercy. "None despairs of Allah’s mercy save the unbelieving people", says the Quran (12:88). The verse only expresses Zachariah’s innocent and spontaneous surprise at the greatness of the favour which God was about to bestow upon him. Every person situated as Zachariah was would be naturally surprised at the unusual glad tidings that he had received.
a
3:41; 21:91.
797
这节经文表达了扎格里亚天真而自然的惊奇心情, 安拉将赐给他的恩惠是多么地巨大。每一个人处在扎格里亚的地位, 自然对他得到的特殊喜讯都会感到惊奇。
a
3:41; 21:91.
2153
Important Words:
عتیا (extreme limit) is derived from عتا which means, he behaved proudly and was immoderate and inordinate; he was excessively proud or corrupt; he became advanced in age. عتت الریح means, the wind blew fiercely. The Quranic expression وقد بلغت من الکبر عتیا means, And I have reached the extreme degree of old age, or hardness and dryness in the joints and the bones like dry wood. The word also signifies that state of extreme old age which is incurable (Mufradat, Lane & Aqrab).
The word غلام as stated above (v.8) implied that Zachariah would see his son grow before his eyes and that he would also be able to train and educate him. The glad tidings was indeed a source of great comfort but at the same time it was a surprise for a man who had reached such an advanced old age as Zachariah.
The words, How shall I have a son, do not express despair. V.5 above shows that Zachariah had not despaired of God’s mercy. On the contrary he had perfect faith in the power of God to grant him a son. Moreover, a true believer never despairs of God’s mercy. "None despairs of Allah’s mercy save the unbelieving people", says the Quran (12:88). The verse only expresses Zachariah’s innocent and spontaneous surprise at the greatness of the favour which God was about to bestow upon him. Every person situated as Zachariah was would be naturally surprised at the unusual glad tidings that he had received.
c
3:41; 21:91.
1743
The verse expresses Zachariah’s innocent and spontaneous surprise at the greatness of the favour which God was about to bestow upon him. Every person, situated as Zachariah was, would be naturally surprised at the unusual glad tidings that he had received.
فَٱسْتَجَبْنَا لَهُۥ وَوَهَبْنَا لَهُۥ يَحْيَىٰ وَأَصْلَحْنَا لَهُۥ زَوْجَهُۥٓ ۚ إِنَّهُمْ كَانُوا۟ يُسَٰرِعُونَ فِى ٱلْخَيْرَٰتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا ۖ وَكَانُوا۟ لَنَا خَٰشِعِينَ
32:17.
32:17.
32:17.
Commentary:
The verse shows that from a spiritual point of view Zachariah’s family was an ideal one.
h
32:17.
b
32:17.
2417
Commentary:
The verse shows that from a spiritual point of view Zachariah’s family was an ideal one.
a
32:17.
يَٰٓأَيُّهَا ٱلنَّاسُ إِن كُنتُمْ فِى رَيْبٍ مِّنَ ٱلْبَعْثِ فَإِنَّا خَلَقْنَٰكُم مِّن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِن مُّضْغَةٍ مُّخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ لِّنُبَيِّنَ لَكُمْ ۚ وَنُقِرُّ فِى ٱلْأَرْحَامِ مَا نَشَآءُ إِلَىٰٓ أَجَلٍ مُّسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوٓا۟ أَشُدَّكُمْ ۖ وَمِنكُم مَّن يُتَوَفَّىٰ وَمِنكُم مَّن يُرَدُّ إِلَىٰٓ أَرْذَلِ ٱلْعُمُرِ لِكَيْلَا يَعْلَمَ مِنۢ بَعْدِ عِلْمٍ شَيْـًٔا ۚ وَتَرَى ٱلْأَرْضَ هَامِدَةً فَإِذَآ أَنزَلْنَا عَلَيْهَا ٱلْمَآءَ ٱهْتَزَّتْ وَرَبَتْ وَأَنۢبَتَتْ مِن كُلِّ زَوْجٍۭ بَهِيجٍ
13:9; 35:12; 41:48.
16:71; 36:69.
16:66; 27:61; 30:49-51; 35:28; 45:6.
人类的创造与身体的成长, 形成了有死后生命的强有力的依据。人类的创造是一种演化过程, 是逐步形成的, 是阶段性逐步发展的。它从无生命物质发展成种子, 受精卵, 胎儿的发育, 直到完美形体的人出生为止。然而, 演化过程并不随着人类的产生而停止。演化过程不断继续。从无生命物质发展成为一个完善的人。人类身体的奇妙成长是一个无可辩驳的证据。它证明了人类的创造主和使人类具有这些演化阶段的创造者具有在人们死后仍能给他们新生命的权能。这一论断也说明精神世界的发展也同人类的创造与身体的成长一样, 是逐步演化、发展而成的。另一依据来自自然界, 当雨水落到地上时, 荒芜、凄凉、死气沉沉的大地由于新的生命开始而苏醒过来。这里可得出同样的结论: 安拉, 他具有使死寂与荒芜的大地由于新生命的出现而复苏的权能, 也具有在人们死后再给他们新生命的权能。
16:71; 36:69.
16:66; 27:61; 30:49-51; 35:28; 45:6.
13:9; 35:12; 41:48.
Man’s creation and physical development constitutes a strong argument in favour of Life after death. This creation is a process of evolution, a gradual unfolding, a development from one stage to another, from lifeless matter to a seed, then to a fertilised ovum, then to a foetus and then it culminates in the birth of a perfectly formed human being. This process of evolution, however, does not stop with man’s birth. It continues. The wonderful physical growth of man from lifeless matter to a fully developed human being constitutes an irrefutable proof that the Creator of man and the Author of all these stages of his development possesses the power to give him a new life after he is dead. The inference also seems to be that just as the creation and physical development of man is a process of evolution and gradual growth, so is his spiritual development. Another argument is taken from nature, viz. that the barren, bleak or dead earth vibrates with new life when rain falls upon it. This phenomenon also lea
13:9; 35:12; 41:48.
16:71; 36:69.
16:66; 27:61; 30:49-51; 35:28; 45:6.
Important Words:
تراب (dust) is derived from ترب which means, it became dusted or dusty; he had dust in his hand; he clove to dust or earth; he clove to the dust or earth by means of poverty. تراب means, dust, earth (Lane).
علقة (clotted blood) is derived from علق which has several meanings. علق به means, it stuck fast, clung or adhered to it; it was or became suspended by it; it concerned him or it. علقت المرأة means, the woman became pregnant. علق means, blood or intensely red blood or thick or clotted blood because of its clinging together. علقة signifies a portion of clotted blood or the seminal fluid when it becomes thick clotted blood after which it passes to another stage termed مضغة (Lane).
مضغة (lump of flesh) is derived from مضغ. They say مضغ الطعام i.e. he chewed the food. مضغة means, a piece or bit of flesh or a morsel of flesh; a foetus when it has become like a lump or flesh (Lane & Aqrab).
مخلقة (formed) is derived form خلق for which see 3:50. مضغة مخلقة signifies a foetus when it has become like a lump of flesh perfect or complete in make or of which the make has become apparent (Lane).
ھامدة (lifeless) is active participle in the feminine gender from ھمد which means, he or it died or perished. ھمدت الریح means, the wind became still. ھمدت الارض means, the land became lifeless, without herbage and without rain (Lane & Aqrab).
اھتزت (stirs) is derived from ھز. They say ھزہ i.e. he shook it. اھتز النبات means, the plant or herbage became tall. اھتزت الارضmeans, the land produced herbage or became in motion and produced plants or herbage (Lane & Aqrab). When Sa‘d, a very prominent companion of the Holy Prophet died, he is reported to have exclaimed, اھتز عرش الرحمان لموت سعد بن معاذ i.e. the Throne of the Gracious God shook on account of the death of Sa‘d bin Ma‘adh.
ربت (swells) is fromربا meaning, it increased or augmented; it became high. ربت الارض means, the earth became large and swelled (Lane). See also 2:266 & 3:131.
بھیج (beauteous) is derived from بھج (bahuja) i.e. he or it was or became beauteous or beautiful or goodly or beautiful and bright or splendid; or from بھج (bahija) which means, he was or became joyful, glad or happy. بھج به means, he rejoiced in it or at it. Or it may also be said to have been derived from بھج (bahaja). They say بھجه (bahaja) i.e. it made him joyful, glad or happy. بھیج means, beauteous or beautiful and bright or splendid, having a joyful, glad or happy appearance. بھجة means, beauty or goodliness of a thing or its beauty and brightness or splendour; joyfulness, gladness or happiness of appearance (Lane & Aqrab).
Commentary:
The verse proceeds to give arguments to show that life after death or the resurrection is an established fact. Man’s own creation and physical development is the first argument given in this verse to prove this theme. This creation is a process of evolution, a gradual unfolding, a development from one stage to another, from lifeless matter to a seed, then to a fertilized ovum, then to a foetus and then it culminates in the birth of a perfectly formed human being. But this process of evolution and growth does not stop with man’s birth. It continues. A child grows into a full grown man and then he passes on to old age and then to death which is the flight of the human soul from its physical habitat. This wonderful physical growth of man from a lifeless piece of matter to a fully developed human being constitutes an irrefutable proof that the Creator of man and the Author of all these stages of development possesses the power to give him a new life after he is dead.
The inference seems to be that just as the creation and development of man is a process of evolution and gradual growth, in the same way the progress of Islam will also be gradual and in stages.
After this argument in favour of life after death, another argument given in this verse is taken from nature. The verse says that the earth becomes barren, bleak or dead on account of a long period of drought. There is not a blade of grass to be seen on it. Then God sends down rain. The bleak and barren earth begins to vibrate with new life. This phenomenon also leads to the same conclusion that God Who has the power to make the dead and barren earth vibrate with new life has the power to bring man to life after his death. It also leads to the implied inference that by the advent of Islam, a spiritually dead Arabia will bloom and blossom into new life. See also 23:13-15.
a
13:9; 35:12; 41:48.
b
16:71; 36:69.
c
16:66; 27:61; 30:49-51; 35:28; 45:6.
853
人类的创造与身体的成长, 形成了有死后生命的强有力的依据。人类的创造是一种演化过程, 是逐步形成的, 是阶段性逐步发展的。它从无生命物质发展成种子, 受精卵, 胎儿的发育, 直到完美形体的人出生为止。然而, 演化过程并不随着人类的产生而停止。演化过程不断继续。从无生命物质发展成为一个完善的人。人类身体的奇妙成长是一个无可辩驳的证据。它证明了人类的创造主和使人类具有这些演化阶段的创造者具有在人们死后仍能给他们新生命的权能。这一论断也说明精神世界的发展也同人类的创造与身体的成长一样, 是逐步演化、发展而成的。另一依据来自自然界, 当雨水落到地上时, 荒芜、凄凉、死气沉沉的大地由于新的生命开始而苏醒过来。这里可得出同样的结论: 安拉, 他具有使死寂与荒芜的大地由于新生命的出现而复苏的权能, 也具有在人们死后再给他们新生命的权能。
a
13:9; 35:12; 41:48.
b
16:71; 36:69.
c
16:66; 27:61; 30:49-51; 35:28; 45:6.
2441
Important Words:
تراب (dust) is derived from ترب which means, it became dusted or dusty; he had dust in his hand; he clove to dust or earth; he clove to the dust or earth by means of poverty. تراب means, dust, earth (Lane).
علقة (clotted blood) is derived from علق which has several meanings. علق به means, it stuck fast, clung or adhered to it; it was or became suspended by it; it concerned him or it. علقت المرأة means, the woman became pregnant. علق means, blood or intensely red blood or thick or clotted blood because of its clinging together. علقة signifies a portion of clotted blood or the seminal fluid when it becomes thick clotted blood after which it passes to another stage termed مضغة (Lane).
مضغة (lump of flesh) is derived from مضغ. They say مضغ الطعام i.e. he chewed the food. مضغة means, a piece or bit of flesh or a morsel of flesh; a foetus when it has become like a lump or flesh (Lane & Aqrab).
مخلقة (formed) is derived form خلق for which see 3:50. مضغة مخلقة signifies a foetus when it has become like a lump of flesh perfect or complete in make or of which the make has become apparent (Lane).
ھامدة (lifeless) is active participle in the feminine gender from ھمد which means, he or it died or perished. ھمدت الریح means, the wind became still. ھمدت الارض means, the land became lifeless, without herbage and without rain (Lane & Aqrab).
اھتزت (stirs) is derived from ھز. They say ھزہ i.e. he shook it. اھتز النبات means, the plant or herbage became tall. اھتزت الارضmeans, the land produced herbage or became in motion and produced plants or herbage (Lane & Aqrab). When Sa‘d, a very prominent companion of the Holy Prophet died, he is reported to have exclaimed, اھتز عرش الرحمان لموت سعد بن معاذ i.e. the Throne of the Gracious God shook on account of the death of Sa‘d bin Ma‘adh.
ربت (swells) is fromربا meaning, it increased or augmented; it became high. ربت الارض means, the earth became large and swelled (Lane). See also 2:266 & 3:131.
بھیج (beauteous) is derived from بھج (bahuja) i.e. he or it was or became beauteous or beautiful or goodly or beautiful and bright or splendid; or from بھج (bahija) which means, he was or became joyful, glad or happy. بھج به means, he rejoiced in it or at it. Or it may also be said to have been derived from بھج (bahaja). They say بھجه (bahaja) i.e. it made him joyful, glad or happy. بھیج means, beauteous or beautiful and bright or splendid, having a joyful, glad or happy appearance. بھجة means, beauty or goodliness of a thing or its beauty and brightness or splendour; joyfulness, gladness or happiness of appearance (Lane & Aqrab).
Commentary:
The verse proceeds to give arguments to show that life after death or the resurrection is an established fact. Man’s own creation and physical development is the first argument given in this verse to prove this theme. This creation is a process of evolution, a gradual unfolding, a development from one stage to another, from lifeless matter to a seed, then to a fertilized ovum, then to a foetus and then it culminates in the birth of a perfectly formed human being. But this process of evolution and growth does not stop with man’s birth. It continues. A child grows into a full grown man and then he passes on to old age and then to death which is the flight of the human soul from its physical habitat. This wonderful physical growth of man from a lifeless piece of matter to a fully developed human being constitutes an irrefutable proof that the Creator of man and the Author of all these stages of development possesses the power to give him a new life after he is dead.
The inference seems to be that just as the creation and development of man is a process of evolution and gradual growth, in the same way the progress of Islam will also be gradual and in stages.
After this argument in favour of life after death, another argument given in this verse is taken from nature. The verse says that the earth becomes barren, bleak or dead on account of a long period of drought. There is not a blade of grass to be seen on it. Then God sends down rain. The bleak and barren earth begins to vibrate with new life. This phenomenon also leads to the same conclusion that God Who has the power to make the dead and barren earth vibrate with new life has the power to bring man to life after his death. It also leads to the implied inference that by the advent of Islam, a spiritually dead Arabia will bloom and blossom into new life. See also 23:13-15.
a
16:71; 36:69.
b
16:66; 27:61; 30:49-51; 35:28; 45:6.
c
13:9; 35:12; 41:48.
1932
Man’s creation and physical development constitutes a strong argument in favour of Life after death. This creation is a process of evolution, a gradual unfolding, a development from one stage to another, from lifeless matter to a seed, then to a fertilised ovum, then to a foetus and then it culminates in the birth of a perfectly formed human being. This process of evolution, however, does not stop with man’s birth. It continues. The wonderful physical growth of man from lifeless matter to a fully developed human being constitutes an irrefutable proof that the Creator of man and the Author of all these stages of his development possesses the power to give him a new life after he is dead. The inference also seems to be that just as the creation and physical development of man is a process of evolution and gradual growth, so is his spiritual development. Another argument is taken from nature, viz. that the barren, bleak or dead earth vibrates with new life when rain falls upon it. This phenomenon also lea
وَمِنْ ءَايَٰتِهِۦٓ أَنَّكَ تَرَى ٱلْأَرْضَ خَٰشِعَةً فَإِذَآ أَنزَلْنَا عَلَيْهَا ٱلْمَآءَ ٱهْتَزَّتْ وَرَبَتْ ۚ إِنَّ ٱلَّذِىٓ أَحْيَاهَا لَمُحْىِ ٱلْمَوْتَىٰٓ ۚ إِنَّهُۥ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
22:6; 30:51; 35:28.
قرآن کریم میں اور دوسری زبانوں میں کبھی کبھی تَقْلِیْبِ نسبت بھی استعمال کی جاتی ہے۔ مثلاً کہتے ہیں پرنالہ چلتا ہے‘ حالانکہ پرنالہ کبھی نہیں چلتا بلکہ پانی چلتا ہے اسی طرح کہتے ہیں سورج زمین کے گرد چکر کھا رہا ہے حالانکہ ادنیٰ غور سے بھی معلوم ہو سکتا ہے کہ سورج زمین کے گرد چکر نہیں کھا رہا بلکہ زمین سورج کے گرد چکر کھا رہی ہے یا اسی طرح تیز گاڑی میں بیٹھے ہوئے سڑک پر درخت ہوں تو انسان سمجھتا ہے کہ درخت بھاگے جا رہے ہیں‘ حالانکہ درخت نہیں بھاگ رہے ہوتے بلکہ گاڑی بھاگ رہی ہوتی ہے۔ اسی طرح یہاں بھی تقلیبِ نسبت سے کام لیا گیا ہے یعنی اِھْتَزَّتْ وَ رَبَتْ کہ
22:6; 30:51; 35:28.
22:6; 30:51; 35:28; 45:6.
Important Words:
خاشعة (withered) is the feminine of خاشع which is active participle from خشع which means, he was or became humble or submissive. خشعت الشمس means, the sun was about to set or it became eclipsed. خشع الورق means, the leaves withered. خشعت الارض means, the earth became dried up, not having been rained upon (Lane & Aqrab).
For اھتزت and ربت see 22:6.
Commentary:
The verse after pointing to a well-known law of nature that when earth becomes dry and parched for lack of rain, God sends down water and it begins to bloom and blossom, draws attention to the fact that as the world had become morally and spiritually parched for want of spiritual rain, God revealed the Quran to give it a new life. See also 22:6.
c
22:6; 30:51; 35:28.
1
قرآن کریم میں اور دوسری زبانوں میں کبھی کبھی تَقْلِیْبِ نسبت بھی استعمال کی جاتی ہے۔ مثلاً کہتے ہیں پرنالہ چلتا ہے‘ حالانکہ پرنالہ کبھی نہیں چلتا بلکہ پانی چلتا ہے اسی طرح کہتے ہیں سورج زمین کے گرد چکر کھا رہا ہے حالانکہ ادنیٰ غور سے بھی معلوم ہو سکتا ہے کہ سورج زمین کے گرد چکر نہیں کھا رہا بلکہ زمین سورج کے گرد چکر کھا رہی ہے یا اسی طرح تیز گاڑی میں بیٹھے ہوئے سڑک پر درخت ہوں تو انسان سمجھتا ہے کہ درخت بھاگے جا رہے ہیں‘ حالانکہ درخت نہیں بھاگ رہے ہوتے بلکہ گاڑی بھاگ رہی ہوتی ہے۔ اسی طرح یہاں بھی تقلیبِ نسبت سے کام لیا گیا ہے یعنی اِھْتَزَّتْ وَ رَبَتْ کہ
b
22:6; 30:51; 35:28; 45:6.
3589
Important Words:
خاشعة (withered) is the feminine of خاشع which is active participle from خشع which means, he was or became humble or submissive. خشعت الشمس means, the sun was about to set or it became eclipsed. خشع الورق means, the leaves withered. خشعت الارض means, the earth became dried up, not having been rained upon (Lane & Aqrab).
For اھتزت and ربت see 22:6.
Commentary:
The verse after pointing to a well-known law of nature that when earth becomes dry and parched for lack of rain, God sends down water and it begins to bloom and blossom, draws attention to the fact that as the world had become morally and spiritually parched for want of spiritual rain, God revealed the Quran to give it a new life. See also 22:6.
b
22:6; 30:51; 35:28.
أَوْ يُزَوِّجُهُمْ ذُكْرَانًا وَإِنَٰثًا ۖ وَيَجْعَلُ مَن يَشَآءُ عَقِيمًا ۚ إِنَّهُۥ عَلِيمٌ قَدِيرٌ
这一节和上一节经文中, 不信者受到了警告, 安拉命令伊斯兰教信者要繁衍并成倍增长, 而不信者要减少、不育--------他们的子孙加入伊斯兰的羊栏。
In this and the preceding verse the disbelievers have been warned that God has decreed that whereas the followers of Islam will increase and multiply, they will decrease and become barren—their children joining the fold of Islam.
Commentary:
In this and the previous verse the disbelievers are warned that God has decreed that whereas the followers of Islam will increase and multiply, the disbelievers will decrease and become barren—their children joining the fold of Islam.
1214
这一节和上一节经文中, 不信者受到了警告, 安拉命令伊斯兰教信者要繁衍并成倍增长, 而不信者要减少、不育--------他们的子孙加入伊斯兰的羊栏。
3636
Commentary:
In this and the previous verse the disbelievers are warned that God has decreed that whereas the followers of Islam will increase and multiply, the disbelievers will decrease and become barren—their children joining the fold of Islam.
2664
In this and the preceding verse the disbelievers have been warned that God has decreed that whereas the followers of Islam will increase and multiply, they will decrease and become barren—their children joining the fold of Islam.
۞ وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ ٱللَّهُ إِلَّا وَحْيًا أَوْ مِن وَرَآئِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًا فَيُوحِىَ بِإِذْنِهِۦ مَا يَشَآءُ ۚ إِنَّهُۥ عَلِىٌّ حَكِيمٌ
这节经文提到安拉对其仆人讲话并向他们显现自己的三种方式: (1) 他向他们直言而不假借中介; (2) 他使他们见到一个不一定能解释的精神景象, 或使他们有时在觉醒状态中听到说话而见不到跟他们说话人。这就是 “从幕后” 一语的意义: (3) 安拉降下一位使者--------传达神圣的启示的天使。
وحی کے اصل معنے ایسے اشارہ کے ہوتے ہیں جو جلدی سے کیا جائے اور دوسروں کو اس کا علم نہ ہو سکے۔ خداتعالیٰ کے کلام کو اس لئے وحی کہتے ہیں کہ اس کا نزول جلدی جلدی ہوتا ہے اور ملہم کے علاوہ اور کسی کو علم نہیں ہوتا‘ سوائے اس کے کہ اللہ تعالیٰ کسی اور کو بھی خود اس میں شامل کرے۔
اس آیت میں اللہ تعالیٰ نے بندہ سے کلام کرنے کے تین طریق بیان فرمائے ہیں (۱) پہلا طریق یہ ہے کہ اللہ تعالیٰ کا کلام بندہ پر بغیر کسی واسطہ کے نازل ہو۔ (۲)دوسرا طریق وحی کایہ ہے کہ خداتعالیٰ کی طرف سے الفاظ نازل نہ ہوں بلکہ مضمون کو تعبیر طلب امثال میں یا بے تعبیر طلب نظارہ میں دکھایا جائے اسی کو اس آ
The verse makes mention of the three ways in which God speaks to his servants and reveals Himself to them: (a) He speaks to them direct without the aid of an intermediary. (b) He makes them see a vision which may or may not be interpretable, or, sometimes makes them hear words in a state of wakefulness, when they are not seeing the person speaking to them. This is the significance of the words, 'from behind the veil.' (c) God sends down a messenger—an angel who delivers the Divine Message.
Important Words:
وحیاً (revelation) is infinitive noun from وحی (waha). They say وحی او أوحی الی فلان i.e. He pointed to him; sent to him a messenger; he talked to him secretly, intending to keep the talk secret from others. أوحی العمل means, he did the thing quickly (Aqrab). See also 5:112.
Commentary:
The verse makes mention of the three ways in which God speaks to His servants and reveals His will to them: (a) He speaks direct to a person without the aid of an intermediary. (b) He makes him see a vision which may or may not be interpretable, or sometimes makes him hear words in a state of wakefulness, when he is not seeing the person speaking to him. This is the significance of the words, "from behind the veil." (c) God sends down a messenger—an angel who delivers the Divine Message to him. See also 99:6.
1215
这节经文提到安拉对其仆人讲话并向他们显现自己的三种方式: (1) 他向他们直言而不假借中介; (2) 他使他们见到一个不一定能解释的精神景象, 或使他们有时在觉醒状态中听到说话而见不到跟他们说话人。这就是 “从幕后” 一语的意义: (3) 安拉降下一位使者--------传达神圣的启示的天使。
1
وحی کے اصل معنے ایسے اشارہ کے ہوتے ہیں جو جلدی سے کیا جائے اور دوسروں کو اس کا علم نہ ہو سکے۔ خداتعالیٰ کے کلام کو اس لئے وحی کہتے ہیں کہ اس کا نزول جلدی جلدی ہوتا ہے اور ملہم کے علاوہ اور کسی کو علم نہیں ہوتا‘ سوائے اس کے کہ اللہ تعالیٰ کسی اور کو بھی خود اس میں شامل کرے۔
اس آیت میں اللہ تعالیٰ نے بندہ سے کلام کرنے کے تین طریق بیان فرمائے ہیں (۱) پہلا طریق یہ ہے کہ اللہ تعالیٰ کا کلام بندہ پر بغیر کسی واسطہ کے نازل ہو۔ (۲)دوسرا طریق وحی کایہ ہے کہ خداتعالیٰ کی طرف سے الفاظ نازل نہ ہوں بلکہ مضمون کو تعبیر طلب امثال میں یا بے تعبیر طلب نظارہ میں دکھایا جائے اسی کو اس آ
3637
Important Words:
وحیاً (revelation) is infinitive noun from وحی (waha). They say وحی او أوحی الی فلان i.e. He pointed to him; sent to him a messenger; he talked to him secretly, intending to keep the talk secret from others. أوحی العمل means, he did the thing quickly (Aqrab). See also 5:112.
Commentary:
The verse makes mention of the three ways in which God speaks to His servants and reveals His will to them: (a) He speaks direct to a person without the aid of an intermediary. (b) He makes him see a vision which may or may not be interpretable, or sometimes makes him hear words in a state of wakefulness, when he is not seeing the person speaking to him. This is the significance of the words, "from behind the veil." (c) God sends down a messenger—an angel who delivers the Divine Message to him. See also 99:6.
2665
The verse makes mention of the three ways in which God speaks to his servants and reveals Himself to them: (a) He speaks to them direct without the aid of an intermediary. (b) He makes them see a vision which may or may not be interpretable, or, sometimes makes them hear words in a state of wakefulness, when they are not seeing the person speaking to them. This is the significance of the words, 'from behind the veil.' (c) God sends down a messenger—an angel who delivers the Divine Message.
فَأَقْبَلَتِ ٱمْرَأَتُهُۥ فِى صَرَّةٍ فَصَكَّتْ وَجْهَهَا وَقَالَتْ عَجُوزٌ عَقِيمٌ
قرآن مجید کہتا ہے حضرت ابراہیم علیہ السلام کی بیوی فِیْ صَرَّۃٍ آئی اور لغت میں صَرَّۃٌ کے ایک معنے منہ کی سیاہی کے لکھے ہیں۔ پس مطلب یہ ہے کہ شرم وحیا سے اس کا چہرہ متغیر تھا۔
Sarrah means a most vehement clamour of crying; vehemence of grief, heat or anxiety; a contraction and moroseness of the face by reason of dislike or hatred or shame; a fit (Lane).
11:73.
Important Words:
صرة (extreme embarrassment) is derived from صر which means, it made a sound or noise or a prolonged sound he cried or raised a clamour with utmost vehemence. صرة means, vociferation or clamour or the most vehement clamour of crying; vehemence of grief, heat or anxiety; a contraction and moroseness of the face by reason of dislike or hatred or shame; a fit (Lane & Aqrab).
صکت (smote). صکه means, he struck him or hit violently or he slapped him with his hand upon the back of his neck or upon his face. صک الباب means, he locked the door. صک وجھه means, he slapped his face (Lane & Aqrab).
2
قرآن مجید کہتا ہے حضرت ابراہیم علیہ السلام کی بیوی فِیْ صَرَّۃٍ آئی اور لغت میں صَرَّۃٌ کے ایک معنے منہ کی سیاہی کے لکھے ہیں۔ پس مطلب یہ ہے کہ شرم وحیا سے اس کا چہرہ متغیر تھا۔
f
11:73.
3911
Important Words:
صرة (extreme embarrassment) is derived from صر which means, it made a sound or noise or a prolonged sound he cried or raised a clamour with utmost vehemence. صرة means, vociferation or clamour or the most vehement clamour of crying; vehemence of grief, heat or anxiety; a contraction and moroseness of the face by reason of dislike or hatred or shame; a fit (Lane & Aqrab).
صکت (smote). صکه means, he struck him or hit violently or he slapped him with his hand upon the back of his neck or upon his face. صک الباب means, he locked the door. صک وجھه means, he slapped his face (Lane & Aqrab).
2835
Sarrah means a most vehement clamour of crying; vehemence of grief, heat or anxiety; a contraction and moroseness of the face by reason of dislike or hatred or shame; a fit (Lane).