Topic: Barrier (Barzakh)
View Aspects
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.
وَبَيْنَهُمَا حِجَابٌ ۚ وَعَلَى ٱلْأَعْرَافِ رِجَالٌ يَعْرِفُونَ كُلًّۢا بِسِيمَىٰهُمْ ۚ وَنَادَوْا۟ أَصْحَٰبَ ٱلْجَنَّةِ أَن سَلَٰمٌ عَلَيْكُمْ ۚ لَمْ يَدْخُلُوهَا وَهُمْ يَطْمَعُونَ
اَعْرَافْ (Araf) 是 عُرْف (‘Urf) 的复数, 意思是 “高处”。他们说 عَرَفَ عَلَى الْقَوْمِ (Arafa alal-Qaum) 这句话, 就是说, 他是或者他成为这些人的事情的管理人或监督人, 因为他熟悉他们。位于高处的, 一般都是职位高、地位卓著的人。按照哈桑 (حَسَنْ, Hasan) 和穆贾海德 (مُجَاهِدْ, Mujahid) 的解释, 在高处的人们是信者中的杰出人物或有学识的人;按照基尔马尼 (كِرْمَانِی, Kirmani) 的讲法, 他们是殉教者。有些人认为他们是先知, 这看来是最正确的看法。位于高处的人不仅要具有较好的见解, 而且由于他们职位崇高, 也要信息灵通。他们要从每个人的仪表上知道他的品位和身份。如果说那些位于高处的人是些中层品位的、他们的情况还没有决定的、似乎尚在考虑中的话, 那显然是错误的看法。把这样一些人放在高处, 而把殉教者和先知处于较低的地位, 这是没有意义的。
这些字指的是, 将居住在天园中的人。他们还未进入天园, 但希望不久就可进入。位于高处的人们会认出他们是将要居住在天园中的人, 即使他们还没有进入天园。
علماء سابق نے اعراف کے معنے بغیر کسی سند کے ایسے مقام کے کیے ہیں جس میں درمیانی درجہ کے مومن ہوں گے۔ مگر قرآنی سیاق و سباق سے پتہ لگتا ہے کہ یہ غلط ہے۔ اعراف پر کامل مومن ہوں گے جیسا کہ ان کے قول سے ظاہر ہے کہ وہ دوسرے جنتیوں سے کہتے ہیں کہ جاؤ جنت میں داخل ہو جاؤ۔ جو شخص آپ خطرہ میں ہو اسے دوسروں کا خیال کیسے آسکتا ہے۔ یہ غلطی مفسرین کو اس سے لگی ہے کہ انہوں نے وَھُمْ یَطْمَعُوْنَ کو اصحاب الاعراف کے متعلق سمجھا ہے حالانکہ یہ عبارت ان دوسرے جنتیوں کے متعلق ہے جو ابھی جنت میں داخل نہ ہوئے تھے۔
A‘raf is the plural of ‘Urf which means 'an elevated place'. They say ‘Arafa ‘alal-Qaum, i.e. he was or became manager or superintendent of the affairs of the people, being acquainted with them. It is generally men of high dignity and distinguished position that are seated on elevated places. According to Hasan and Mujahid the men on the Elevated Places will be the elite among the believers or the most learned among them; according to Kirmani, they will be the Martyrs. Some others think that they will be the Prophets and this appears to be the most correct view. The men seated on the Elevated Places not only will command a better view, but, on account of their high rank and position, will also be better informed. They will know the rank and station of every person from his very appearance. It is evidently a wrong view that the men on the A‘raf (Elevated Places) will be those persons of middling ranks whose case will not have yet been decided, it being, as it wer
The words refer to would-be dwellers of Heaven who will not have yet entered it, but will be hoping to do so soon. The people on the Elevated Places will recognize them as would-be dwellers of Heaven, even though they will not have yet entered it.
Important Words:
اعراف (elevated places) is the plural of عرف ‘urf (an elevated place) which is substantive from عرف. They say عرف الشیء i.e. he knew the thing; he was or became acquainted with the thing; he knew it by means of the five senses; or he knew it by mental perception or reflection. They say عرف علی القوم i.e. he was or became manager or superintendent of the affairs of the people, being acquainted with their circumstances. عرف (‘urf) means, goodness, favour, bounty and a thing freely given; good fellowship with others; an elevated sand; an elevated place; an elevated or overtopping back of anything high (Lane & Aqrab).
Commentary:
It is generally men of high dignity and distinguished position that are seated on elevated places. According to Hasan and Mujahid, the men on the elevated places will be the elite among the believers or the most learned among them; according to Kirmani, they will be the Martyrs. Some others think that they will be the Prophets and this appears to be the most correct view. The men seated on elevated places will not only command a better view, but on account of their high rank and position, will also be better informed. They will know the rank and station of every person from his very appearance.
The words, These will not have yet entered it, refer to those would-be dwellers of Heaven who will not have yet entered it, but will be hoping to do so soon. The people on the elevated places will recognize them as dwellers of Heaven even though they will not have yet entered it.
It is a commonly held, but nevertheless a wrong, view that the men on the A‘raf (elevated places) will be those middling persons whose case will not have yet been decided, it being, as it were, still under consideration. But if such had been the case, they could not have rebuked the inmates of the Fire in the manner in which they are represented to be doing in 7:49 below. There is also no sense in placing middling persons on elevated places while the true believers, including Martyrs, Prophets, etc., occupy the lower ones.
494
اَعْرَافْ (Araf) 是 عُرْف (‘Urf) 的复数, 意思是 “高处”。他们说 عَرَفَ عَلَى الْقَوْمِ (Arafa alal-Qaum) 这句话, 就是说, 他是或者他成为这些人的事情的管理人或监督人, 因为他熟悉他们。位于高处的, 一般都是职位高、地位卓著的人。按照哈桑 (حَسَنْ, Hasan) 和穆贾海德 (مُجَاهِدْ, Mujahid) 的解释, 在高处的人们是信者中的杰出人物或有学识的人;按照基尔马尼 (كِرْمَانِی, Kirmani) 的讲法, 他们是殉教者。有些人认为他们是先知, 这看来是最正确的看法。位于高处的人不仅要具有较好的见解, 而且由于他们职位崇高, 也要信息灵通。他们要从每个人的仪表上知道他的品位和身份。如果说那些位于高处的人是些中层品位的、他们的情况还没有决定的、似乎尚在考虑中的话, 那显然是错误的看法。把这样一些人放在高处, 而把殉教者和先知处于较低的地位, 这是没有意义的。
495
这些字指的是, 将居住在天园中的人。他们还未进入天园, 但希望不久就可进入。位于高处的人们会认出他们是将要居住在天园中的人, 即使他们还没有进入天园。
1
علماء سابق نے اعراف کے معنے بغیر کسی سند کے ایسے مقام کے کیے ہیں جس میں درمیانی درجہ کے مومن ہوں گے۔ مگر قرآنی سیاق و سباق سے پتہ لگتا ہے کہ یہ غلط ہے۔ اعراف پر کامل مومن ہوں گے جیسا کہ ان کے قول سے ظاہر ہے کہ وہ دوسرے جنتیوں سے کہتے ہیں کہ جاؤ جنت میں داخل ہو جاؤ۔ جو شخص آپ خطرہ میں ہو اسے دوسروں کا خیال کیسے آسکتا ہے۔ یہ غلطی مفسرین کو اس سے لگی ہے کہ انہوں نے وَھُمْ یَطْمَعُوْنَ کو اصحاب الاعراف کے متعلق سمجھا ہے حالانکہ یہ عبارت ان دوسرے جنتیوں کے متعلق ہے جو ابھی جنت میں داخل نہ ہوئے تھے۔
946
Important Words:
اعراف (elevated places) is the plural of عرف ‘urf (an elevated place) which is substantive from عرف. They say عرف الشیء i.e. he knew the thing; he was or became acquainted with the thing; he knew it by means of the five senses; or he knew it by mental perception or reflection. They say عرف علی القوم i.e. he was or became manager or superintendent of the affairs of the people, being acquainted with their circumstances. عرف (‘urf) means, goodness, favour, bounty and a thing freely given; good fellowship with others; an elevated sand; an elevated place; an elevated or overtopping back of anything high (Lane & Aqrab).
Commentary:
It is generally men of high dignity and distinguished position that are seated on elevated places. According to Hasan and Mujahid, the men on the elevated places will be the elite among the believers or the most learned among them; according to Kirmani, they will be the Martyrs. Some others think that they will be the Prophets and this appears to be the most correct view. The men seated on elevated places will not only command a better view, but on account of their high rank and position, will also be better informed. They will know the rank and station of every person from his very appearance.
The words, These will not have yet entered it, refer to those would-be dwellers of Heaven who will not have yet entered it, but will be hoping to do so soon. The people on the elevated places will recognize them as dwellers of Heaven even though they will not have yet entered it.
It is a commonly held, but nevertheless a wrong, view that the men on the A‘raf (elevated places) will be those middling persons whose case will not have yet been decided, it being, as it were, still under consideration. But if such had been the case, they could not have rebuked the inmates of the Fire in the manner in which they are represented to be doing in 7:49 below. There is also no sense in placing middling persons on elevated places while the true believers, including Martyrs, Prophets, etc., occupy the lower ones.
978
A‘raf is the plural of ‘Urf which means 'an elevated place'. They say ‘Arafa ‘alal-Qaum, i.e. he was or became manager or superintendent of the affairs of the people, being acquainted with them. It is generally men of high dignity and distinguished position that are seated on elevated places. According to Hasan and Mujahid the men on the Elevated Places will be the elite among the believers or the most learned among them; according to Kirmani, they will be the Martyrs. Some others think that they will be the Prophets and this appears to be the most correct view. The men seated on the Elevated Places not only will command a better view, but, on account of their high rank and position, will also be better informed. They will know the rank and station of every person from his very appearance. It is evidently a wrong view that the men on the A‘raf (Elevated Places) will be those persons of middling ranks whose case will not have yet been decided, it being, as it wer
979
The words refer to would-be dwellers of Heaven who will not have yet entered it, but will be hoping to do so soon. The people on the Elevated Places will recognize them as would-be dwellers of Heaven, even though they will not have yet entered it.
وَإِذَا قَرَأْتَ ٱلْقُرْءَانَ جَعَلْنَا بَيْنَكَ وَبَيْنَ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْءَاخِرَةِ حِجَابًا مَّسْتُورًا
Commentary:
The 'veil' mentioned in this verse is the veil sometime of malice and envy, at another time of a false sense of dignity and racial pride, at yet another time of the fear of loss of social position and income, or again it is the veil of a long-standing custom and belief fondly and firmly held that stands in the way of the acceptance of truth by disbelievers, etc. It is a hidden veil which disbelievers themselves do not clearly see and appreciate.
1975
Commentary:
The 'veil' mentioned in this verse is the veil sometime of malice and envy, at another time of a false sense of dignity and racial pride, at yet another time of the fear of loss of social position and income, or again it is the veil of a long-standing custom and belief fondly and firmly held that stands in the way of the acceptance of truth by disbelievers, etc. It is a hidden veil which disbelievers themselves do not clearly see and appreciate.
قَالُوا۟ يَٰذَا ٱلْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِى ٱلْأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَىٰٓ أَن تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا
يَاجُوْج (Ya’juj, 雅朱者) 和 مَاجُوْج (马朱者, Ma’juj) 这两个单词都源出字根 اَجَّ (Ajja), 意思是:他走得很快;他或它变成火焰 (Lane), 以及指最远的东方的塞西亚人。或者, 像有些人说的那样, 住在亚洲和欧洲北部的所有民族 (《大英百科全書》和《犹太百科全書》“Gog” “Magog” 项下, 以及 «历史学家的世界历史» 卷2, 582页, 《以西结书》38:2-6和39:6)。
这些词也可用于西方的基督教国家因为他们一直利用燃烧着的火和沸腾着的水, 而且因为他们的物质进步和许多伟大的发现和发明都是由于正确并非常广泛地使用这些东西的结果。或者, 这些单词可以意示这些民族好动的性格, 因为他们总是不停地注意并且急不待缓地作出新的征服。
圣经中对雅朱者和马朱者的描写, 毫无疑问指的是西方的某些基督教强国:第一, 因为说他们是非常多的、强有力的以及强大的:—‘你必将升起, 像暴风雨般地到来, 你必将像一片遮蔽大地的云层, 你和你的所有伙伴以及和你在一起的许多人’ («以西结书» 38:9)。‘雅朱者和马朱者……他们的数目像大海的沙一样’ («启示录» 20:8)。‘对每一只长满羽毛的禽鸟, 对每一只田野中的走兽是这样说的, 你们可以吃那些强有力者的肉, 并且喝这个世界上的王子王孙的血’ («以西结书» 39:18, 19)。第三, 他们将遍布全世界:—‘他们走向世界各地’ («启示录» 20:9)。第四, 他们从北面的家里将移居到其他国家并定居世界各地, 而在战时将从他们遥远的殖民地聚集到一起:他要去迷惑地上四方的国家, 就是歌革和马各。撒旦要把他们集合起来, 出去打仗; («启示录» 20:8)。«以西结书» 提到马朱者时称他为 ‘Rosh, Meshech 和 Tubal 王子, 很明显, Rosh 代表俄罗斯, Meshech 代表莫斯科, 以及 Tubal 代表托波斯克。雅朱者 (Gog歌格) 也可指马朱者 (Magog玛各) 的国土而言(«以西结书» 38:2), 马朱者 (玛各Magog), 按照圣经注释者的看法, 代表古时称为塞西亚的地区 (包括俄罗斯和达靼地方), 那时过去出生许多野蛮人部落。由于俄罗斯包括在马朱者的土地以内; Rosh, Meshech 和 Tubal 就可以理解为代表俄罗斯、莫斯科和托波尔斯克。马朱者也可以说成是一个民族的名字, («以西结书» 39:6和 «启示录» 20:8)。在前者, 马朱者被说成和 ‘无忧无虑地居住在岛上的那些人一起’。按照这些节注释, 雅朱者和马朱者代表欧洲的一些强国, 包括俄罗斯在内。«古兰经» 中(18:95), 谈到他们袭击并侵入伊朗北部的边界领土, 这意指他们是一些通常叫做塞西亚人的部落。这是大家都知道的历史事实; 在古时候塞西亚人不断地从亚洲大批移入欧洲, 他们的道路是在高加索北面 (《大英百科全書》第14版，卷12，263页)。
当一个部落定居欧洲时, 新的部落又从东方前来, 把他们的前辈越推越向西前进。这样, 在 «圣经» 预言中这些欧洲民族就合理地叫做雅朱者和马朱者。奇怪的是, 今天在伦敦市政厅内还保存着名叫歌革和玛各两个英雄的纪念像。在 «以西结书» 和 «启示录» 中又可见到雅朱者和马朱者在后期还会出现, 即正好在迈喜合第二次来临以前的那一时间: ‘许多年以后, 在后世你一定会被惩罚, 你将来到那从刀剑下带回的国土’ («以西结书» 38:8也见启示录20:7-10)。这些经文表明, 这一预言指的是在遥远的将来会出现的一个民族。雅朱者和马朱者出现的时代特征是战争、地震、瘟疫和可怕的大灾难。也见 «大版本的注释本» 1718-1720页。
塞西亚 (Scythians) 人, 即雅朱者和马朱者, 占据着黑海北面和东北面的许多领土。他们从这些地区经过窦本要隘侵犯、征服和统治波斯人。塞鲁士打败了他们, 从他们的控制下解救了波斯人 («历史学家的世界历史»)。按照希罗多德 (Herodotus) 的说法, 就在塞西亚人通过那要隘来侵犯波斯的地方建筑着那著名的窦本城墙。
窦本 (دَرْبَند, Derbent) 即 Darband, 是高加索地区波斯的一个城镇, 在里海西海岸上的德格黑斯顿省境内……。在南方是朝海的那一端的高加索城墙, 有50英里长, 又名亚历山大城墙, 堵住了 “铁大门” 即 “里海大门” 的狭隘通道。这一城墙全高29英尺, 厚约十英尺, 门是铁做成的, 还有无数瞭望塔, 形成波斯边境一个可靠的屏障 (《大英百科全書》 “Derbent” 项下)。
与被证实了的历史资料相反, 很多人相信这一城墙是亚历山大大帝建造的。但是亚历山大的军事远征像旋风那样一卷而过, 其时他不可能注意到像建造这样一座巨大城墙的任何伟大工程; 他很年轻就死去, 也没有时间来完成这样雄伟的事业。这种普通的看法看来由以下情况产生: «古兰经» 的穆斯林注释者误将祖尔夸尔纳英作亚历山大。以下的情况证实城是塞鲁士建造的;
(a) 为了击夸塞西亚人的武力, 大流士 (Darius) 在塞鲁的儿子死后接王位, 他经由希腊横越欧洲攻击他们。他必须走如此遥远、艰难和迂迥的路程夸越欧洲东南部来攻击这些人, 而他们却生活在北方离开他很近的地方, 这是不可思议的事情。必然的结论是, 只有塞鲁士能够在他之前造的那座巨大的城墙的存在, 使他不可能带着庞大的军队夸越去另一侧; 而且如果没有城墙堵住塞西亚人, 他会把自己的国家暴露给他们从北面来的进攻。
(b) 在塞鲁士以前, 塞西亚人一直不断袭击波斯, 但在他征服了他们以后, 这些袭击就停止了, 这一情况引出一个非常可能的结论, 他一定已经筑起了一条屏障有效地阻止了这些攻击, 而这一屏障必然是那著名的窦本城墙, 即那一被错误地称为亚历山大的城墙。
The words, Ya’juj and Ma’juj (Gog and Magog), are both derived from the root-word Ajja which means, he was quick in his pace; he or it became the flaming fire (Lane), and refer to the Scythians of the farthest East. Or, as some say, all nations inhabiting the north of Asia and Europe (Enc. Brit. & Jewish Enc. under "Gog" and "Magog," and Historians’ History of the World, vol. 2, p. 582 & Ezekiel, 38: 2-6 & 39: 6). The words may also apply to Christian nations of the West as they have made much use of burning fire and boiling water and because all their material progress and great discoveries and inventions are due to the right and very extensive use of these things. Or, the words may imply the restless behaviour of these nations as they are always on the lookout restlessly and impatiently to make new conquests.
The description of Gog and Magog as given in the Bible leaves no doubt that it applies to some Christian Powers of the West: First, because they are repr
The Scythians or Gog and Magog occupied territories to the north and northeast of the Black Sea and they came from these regions through the pass of Darband and invaded and conquered and ruled over the Persians. Cyrus defeated them and delivered the Persians from their clutches (Historians’ History of the World). Exactly, at the place which, according to Herodotus, was the pass through which the Scythians made raids upon Persia stood a wall, the famous Wall of Derbent.
Derbent or Darband, a town of Persia, Caucasia, in the province of Daghestan, on the western shore of the Caspian... And to the south lies the seaward extremity of the Caucasian wall, 50 miles long otherwise known as Alexander’s Wall, blocking the narrow pass of the Iron Gate or the Caspian Gate. This, when entire, had a height of 29 feet and a thickness of about 10 feet, and with its iron gates and numerous watch- towers formed a veritable defence of the Persian Frontier (Enc. Brit. under "Derbent").
Against established hist
Commentary:
The people who lived on the route of the depredatory incursions of Gog and Magog into Persia asked Cyrus to build a wall across the pass through which they made their raids.
782
يَاجُوْج (Ya’juj, 雅朱者) 和 مَاجُوْج (马朱者, Ma’juj) 这两个单词都源出字根 اَجَّ (Ajja), 意思是:他走得很快;他或它变成火焰 (Lane), 以及指最远的东方的塞西亚人。或者, 像有些人说的那样, 住在亚洲和欧洲北部的所有民族 (《大英百科全書》和《犹太百科全書》“Gog” “Magog” 项下, 以及 «历史学家的世界历史» 卷2, 582页, 《以西结书》38:2-6和39:6)。
这些词也可用于西方的基督教国家因为他们一直利用燃烧着的火和沸腾着的水, 而且因为他们的物质进步和许多伟大的发现和发明都是由于正确并非常广泛地使用这些东西的结果。或者, 这些单词可以意示这些民族好动的性格, 因为他们总是不停地注意并且急不待缓地作出新的征服。
782A
圣经中对雅朱者和马朱者的描写, 毫无疑问指的是西方的某些基督教强国:第一, 因为说他们是非常多的、强有力的以及强大的:—‘你必将升起, 像暴风雨般地到来, 你必将像一片遮蔽大地的云层, 你和你的所有伙伴以及和你在一起的许多人’ («以西结书» 38:9)。‘雅朱者和马朱者……他们的数目像大海的沙一样’ («启示录» 20:8)。‘对每一只长满羽毛的禽鸟, 对每一只田野中的走兽是这样说的, 你们可以吃那些强有力者的肉, 并且喝这个世界上的王子王孙的血’ («以西结书» 39:18, 19)。第三, 他们将遍布全世界:—‘他们走向世界各地’ («启示录» 20:9)。第四, 他们从北面的家里将移居到其他国家并定居世界各地, 而在战时将从他们遥远的殖民地聚集到一起:他要去迷惑地上四方的国家, 就是歌革和马各。撒旦要把他们集合起来, 出去打仗; («启示录» 20:8)。«以西结书» 提到马朱者时称他为 ‘Rosh, Meshech 和 Tubal 王子, 很明显, Rosh 代表俄罗斯, Meshech 代表莫斯科, 以及 Tubal 代表托波斯克。雅朱者 (Gog歌格) 也可指马朱者 (Magog玛各) 的国土而言(«以西结书» 38:2), 马朱者 (玛各Magog), 按照圣经注释者的看法, 代表古时称为塞西亚的地区 (包括俄罗斯和达靼地方), 那时过去出生许多野蛮人部落。由于俄罗斯包括在马朱者的土地以内; Rosh, Meshech 和 Tubal 就可以理解为代表俄罗斯、莫斯科和托波尔斯克。马朱者也可以说成是一个民族的名字, («以西结书» 39:6和 «启示录» 20:8)。在前者, 马朱者被说成和 ‘无忧无虑地居住在岛上的那些人一起’。按照这些节注释, 雅朱者和马朱者代表欧洲的一些强国, 包括俄罗斯在内。«古兰经» 中(18:95), 谈到他们袭击并侵入伊朗北部的边界领土, 这意指他们是一些通常叫做塞西亚人的部落。这是大家都知道的历史事实; 在古时候塞西亚人不断地从亚洲大批移入欧洲, 他们的道路是在高加索北面 (《大英百科全書》第14版，卷12，263页)。
当一个部落定居欧洲时, 新的部落又从东方前来, 把他们的前辈越推越向西前进。这样, 在 «圣经» 预言中这些欧洲民族就合理地叫做雅朱者和马朱者。奇怪的是, 今天在伦敦市政厅内还保存着名叫歌革和玛各两个英雄的纪念像。在 «以西结书» 和 «启示录» 中又可见到雅朱者和马朱者在后期还会出现, 即正好在迈喜合第二次来临以前的那一时间: ‘许多年以后, 在后世你一定会被惩罚, 你将来到那从刀剑下带回的国土’ («以西结书» 38:8也见启示录20:7-10)。这些经文表明, 这一预言指的是在遥远的将来会出现的一个民族。雅朱者和马朱者出现的时代特征是战争、地震、瘟疫和可怕的大灾难。也见 «大版本的注释本» 1718-1720页。
783
塞西亚 (Scythians) 人, 即雅朱者和马朱者, 占据着黑海北面和东北面的许多领土。他们从这些地区经过窦本要隘侵犯、征服和统治波斯人。塞鲁士打败了他们, 从他们的控制下解救了波斯人 («历史学家的世界历史»)。按照希罗多德 (Herodotus) 的说法, 就在塞西亚人通过那要隘来侵犯波斯的地方建筑着那著名的窦本城墙。
窦本 (دَرْبَند, Derbent) 即 Darband, 是高加索地区波斯的一个城镇, 在里海西海岸上的德格黑斯顿省境内……。在南方是朝海的那一端的高加索城墙, 有50英里长, 又名亚历山大城墙, 堵住了 “铁大门” 即 “里海大门” 的狭隘通道。这一城墙全高29英尺, 厚约十英尺, 门是铁做成的, 还有无数瞭望塔, 形成波斯边境一个可靠的屏障 (《大英百科全書》 “Derbent” 项下)。
与被证实了的历史资料相反, 很多人相信这一城墙是亚历山大大帝建造的。但是亚历山大的军事远征像旋风那样一卷而过, 其时他不可能注意到像建造这样一座巨大城墙的任何伟大工程; 他很年轻就死去, 也没有时间来完成这样雄伟的事业。这种普通的看法看来由以下情况产生: «古兰经» 的穆斯林注释者误将祖尔夸尔纳英作亚历山大。以下的情况证实城是塞鲁士建造的;
(a) 为了击夸塞西亚人的武力, 大流士 (Darius) 在塞鲁的儿子死后接王位, 他经由希腊横越欧洲攻击他们。他必须走如此遥远、艰难和迂迥的路程夸越欧洲东南部来攻击这些人, 而他们却生活在北方离开他很近的地方, 这是不可思议的事情。必然的结论是, 只有塞鲁士能够在他之前造的那座巨大的城墙的存在, 使他不可能带着庞大的军队夸越去另一侧; 而且如果没有城墙堵住塞西亚人, 他会把自己的国家暴露给他们从北面来的进攻。
(b) 在塞鲁士以前, 塞西亚人一直不断袭击波斯, 但在他征服了他们以后, 这些袭击就停止了, 这一情况引出一个非常可能的结论, 他一定已经筑起了一条屏障有效地阻止了这些攻击, 而这一屏障必然是那著名的窦本城墙, 即那一被错误地称为亚历山大的城墙。
2131
Commentary:
The people who lived on the route of the depredatory incursions of Gog and Magog into Persia asked Cyrus to build a wall across the pass through which they made their raids.
1728
The words, Ya’juj and Ma’juj (Gog and Magog), are both derived from the root-word Ajja which means, he was quick in his pace; he or it became the flaming fire (Lane), and refer to the Scythians of the farthest East. Or, as some say, all nations inhabiting the north of Asia and Europe (Enc. Brit. & Jewish Enc. under "Gog" and "Magog," and Historians’ History of the World, vol. 2, p. 582 & Ezekiel, 38: 2-6 & 39: 6). The words may also apply to Christian nations of the West as they have made much use of burning fire and boiling water and because all their material progress and great discoveries and inventions are due to the right and very extensive use of these things. Or, the words may imply the restless behaviour of these nations as they are always on the lookout restlessly and impatiently to make new conquests.
The description of Gog and Magog as given in the Bible leaves no doubt that it applies to some Christian Powers of the West: First, because they are repr
1729
The Scythians or Gog and Magog occupied territories to the north and northeast of the Black Sea and they came from these regions through the pass of Darband and invaded and conquered and ruled over the Persians. Cyrus defeated them and delivered the Persians from their clutches (Historians’ History of the World). Exactly, at the place which, according to Herodotus, was the pass through which the Scythians made raids upon Persia stood a wall, the famous Wall of Derbent.
Derbent or Darband, a town of Persia, Caucasia, in the province of Daghestan, on the western shore of the Caspian... And to the south lies the seaward extremity of the Caucasian wall, 50 miles long otherwise known as Alexander’s Wall, blocking the narrow pass of the Iron Gate or the Caspian Gate. This, when entire, had a height of 29 feet and a thickness of about 10 feet, and with its iron gates and numerous watch- towers formed a veritable defence of the Persian Frontier (Enc. Brit. under "Derbent").
Against established hist
قَالَ مَا مَكَّنِّى فِيهِ رَبِّى خَيْرٌ فَأَعِينُونِى بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا
塞鲁士要该地的居民给他提供劳动力 (قُوَّة, Quwwah) 的意思是体力, 即人力。
Cyrus told the inhabitants of the place to provide him with human labour, Quwwah meaning physical strength, i.e. human labour.
Commentary:
Cyrus said to the inhabitants of the place that he had the plan of the wall and other necessary material ready with him but they must provide human labour. The word قوة means physical strength i.e. human labour.
784
塞鲁士要该地的居民给他提供劳动力 (قُوَّة, Quwwah) 的意思是体力, 即人力。
2132
Commentary:
Cyrus said to the inhabitants of the place that he had the plan of the wall and other necessary material ready with him but they must provide human labour. The word قوة means physical strength i.e. human labour.
1730
Cyrus told the inhabitants of the place to provide him with human labour, Quwwah meaning physical strength, i.e. human labour.
فَٱتَّخَذَتْ مِن دُونِهِمْ حِجَابًا فَأَرْسَلْنَآ إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا
3:43.
For the different meanings of Ruh see {712}.
The expression signifies that the Divine glad tidings about the birth of a great son was not conveyed to Mary in the form of spoken words which she could hear; it took the form of a dream or vision. In a vision an angel came to her in the form of a healthy man and conveyed to her the Divine Message about the birth of a son. So it was no spirit that had entered Mary’s body, but only an angel appeared to her in a vision in the form of a man.
3:43.
Important Words:
روحنا (Our angel). For the different meanings of the word روح see 2:88; 4:172 & 16:3.
Commentary:
The expression فتمثل لھا بشرا سویا signifies that the Divine glad tidings about the birth of a great son was conveyed to Mary not in the form of spoken words which she could hear or which flowed from her mouth. The revelation to her took the form of a dream or vision. She saw in a vision that an angel came to her in the form of a healthy man and conveyed to her the Divine Message about the birth of a son. In fact, it is the Word of God which at the time of revelation takes different forms and which when it came to Mary took the form of a man appearing in a dream. So it was no spirit that had entered Mary’s body. The vision was but a manifestation of God’s great power.
Christians try to derive a false satisfaction from the words روحنا alleging that according to the Quran, the Divine Spirit or God Himself had entered Mary’s body and that as a result thereof she became pregnant and therefore Jesus who was born as the result of that conception was the son of God. The Quran lends no support whatsoever to this blasphemous and preposterous dogma but condemns and denounces it in the strongest possible terms (5:73-74; 19:89-91). What the verse says is only this that an angel of God (روح means an angel) appeared to Mary in a vision in the form of a man and gave to her the glad tidings of the birth of a son.
Even the Gospels repudiate this fantastic dogma. According to them Mary had conceived only of the Holy Ghost (Matt. 1:18-20; Luke, l:35). Thus according to Christians’ own admission Jesus, at best, was the son of the Holy Ghost. But if they believe that he was the son of God then they shall also have to admit that the Holy Ghost is God. But they accept neither of these propositions. So whereas the Quran strongly condemns and denounces the Christian dogma of sonship of Jesus, the Gospels too do not support it. What the Quran says is simply this that an angel appeared before Mary in the form of a man and gave her from God the glad tidings of the birth of a great son.
a
3:43.
800
这一节经的文词句表示, 安拉把一个诞生伟大的儿子的喜讯不是以她能够听到的言语的方式传送给玛尔彦, 而是以梦或精神景象的方式来传送的。在梦中, 一个天使以一个健全人的外形显现在她面前, 而且把安拉的信息传送给她说, 生的将是个儿子。因此, 不是什么精灵进入玛尔彦的身体, 而是一个天使以一个人的形式在精神景象中出现在她面前。
a
3:43.
2162
Important Words:
روحنا (Our angel). For the different meanings of the word روح see 2:88; 4:172 & 16:3.
Commentary:
The expression فتمثل لھا بشرا سویا signifies that the Divine glad tidings about the birth of a great son was conveyed to Mary not in the form of spoken words which she could hear or which flowed from her mouth. The revelation to her took the form of a dream or vision. She saw in a vision that an angel came to her in the form of a healthy man and conveyed to her the Divine Message about the birth of a son. In fact, it is the Word of God which at the time of revelation takes different forms and which when it came to Mary took the form of a man appearing in a dream. So it was no spirit that had entered Mary’s body. The vision was but a manifestation of God’s great power.
Christians try to derive a false satisfaction from the words روحنا alleging that according to the Quran, the Divine Spirit or God Himself had entered Mary’s body and that as a result thereof she became pregnant and therefore Jesus who was born as the result of that conception was the son of God. The Quran lends no support whatsoever to this blasphemous and preposterous dogma but condemns and denounces it in the strongest possible terms (5:73-74; 19:89-91). What the verse says is only this that an angel of God (روح means an angel) appeared to Mary in a vision in the form of a man and gave to her the glad tidings of the birth of a son.
Even the Gospels repudiate this fantastic dogma. According to them Mary had conceived only of the Holy Ghost (Matt. 1:18-20; Luke, l:35). Thus according to Christians’ own admission Jesus, at best, was the son of the Holy Ghost. But if they believe that he was the son of God then they shall also have to admit that the Holy Ghost is God. But they accept neither of these propositions. So whereas the Quran strongly condemns and denounces the Christian dogma of sonship of Jesus, the Gospels too do not support it. What the Quran says is simply this that an angel appeared before Mary in the form of a man and gave her from God the glad tidings of the birth of a great son.
a
3:43.
1748
For the different meanings of Ruh see {712}.
1749
The expression signifies that the Divine glad tidings about the birth of a great son was not conveyed to Mary in the form of spoken words which she could hear; it took the form of a dream or vision. In a vision an angel came to her in the form of a healthy man and conveyed to her the Divine Message about the birth of a son. So it was no spirit that had entered Mary’s body, but only an angel appeared to her in a vision in the form of a man.
وَحَرَٰمٌ عَلَىٰ قَرْيَةٍ أَهْلَكْنَٰهَآ أَنَّهُمْ لَا يَرْجِعُونَ
23:100, 101; 36:32.
23:100-101; 36:32.
Important Words:
حرام (inviolable law) is inf. noun fromحرم . They say حرم علیه i.e. it was or became forbidden or unlawful to him. It (a place or a right or a function) or he was or became sacred or inviolable or entitled to respect or honour. حرام means, forbidden or prohibited or unlawful; sacred or inviolable (Lane & Aqrab). See also 2:145.
Commentary:
The verse means to say that it is an inviolable divine law that the dead are never sent back to this world. Those who pass away from this world pass away forever (23:100, 101; 39:43). This meaning of the verse is supported by a well-known saying of the Holy Prophet according to which a companion of his named ‘Abdullah was slain in a battle. The Prophet told ‘Abdullah’s son, Jabir, that he had seen in a dream that God was so pleased with his father that He had asked ‘Abdullah what thing he would love to have so that the same might be given to him, and ‘Abdullah replied that he wished to be sent back to the world so that he might fight and be slain again in the cause of truth, to which God the Almighty said: "This cannot be because the word has gone forth from Me that the dead shall not return to the world" (Majah & Nasa’i).
e
23:100, 101; 36:32.
c
23:100-101; 36:32.
2422
Important Words:
حرام (inviolable law) is inf. noun fromحرم . They say حرم علیه i.e. it was or became forbidden or unlawful to him. It (a place or a right or a function) or he was or became sacred or inviolable or entitled to respect or honour. حرام means, forbidden or prohibited or unlawful; sacred or inviolable (Lane & Aqrab). See also 2:145.
Commentary:
The verse means to say that it is an inviolable divine law that the dead are never sent back to this world. Those who pass away from this world pass away forever (23:100, 101; 39:43). This meaning of the verse is supported by a well-known saying of the Holy Prophet according to which a companion of his named ‘Abdullah was slain in a battle. The Prophet told ‘Abdullah’s son, Jabir, that he had seen in a dream that God was so pleased with his father that He had asked ‘Abdullah what thing he would love to have so that the same might be given to him, and ‘Abdullah replied that he wished to be sent back to the world so that he might fight and be slain again in the cause of truth, to which God the Almighty said: "This cannot be because the word has gone forth from Me that the dead shall not return to the world" (Majah & Nasa’i).
b
23:100, 101; 36:32.
1917
It is an inviolable Divine law that the dead are never sent back to this world. Those, who pass away from this world, pass away for ever (23:100, 101).
لَعَلِّىٓ أَعْمَلُ صَٰلِحًا فِيمَا تَرَكْتُ ۚ كَلَّآ ۚ إِنَّهَا كَلِمَةٌ هُوَ قَآئِلُهَا ۖ وَمِن وَرَآئِهِم بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ
21:96; 36:32.
یہ مرادنہیں کہ مبعوث ہونے کے دن اسی دنیا میں واپس ہو جائیں گے بلکہ یہ مراد ہے کہ اس دن تو اگلے جہان کا آخری مرحلہ شروع ہو جائے گا۔ واپس آنے کا سوال نہیں ہوگا اور اس دن تک اللہ تعالیٰ نے ان کی روحوں کے اس دنیا میں واپس آنے کے راستہ میں روک پیدا کر رکھی ہے۔ یعنی مردے زندہ ہو کر اس دنیا میں آہی نہیں سکتے۔ اب وہ لوگ سوچیں جو ولیوں اور نبیوں کو مردوں کا زندہ کرنے والا قرار دیتے ہیں۔
21:96; 36:32.
Barzakh means, a barrier; or a thing that intervenes between any two things. The word is technically applied to the period or state from the day of death to the day of Resurrection (Lane). It is an intermediate state of incomplete realization of the punishments and rewards of Hell and Heaven. The Qur’an has compared it to the embryonic state and the Resurrection to the birth of the fully developed soul.
21:96; 36:32.
Important Words:
برزخ means, a barrier; a bar; a thing that intervenes between any two things; an obstruction or a thing that separates two things; the interval from the time of death to the Day of Resurrection. The word is technically applied to the period or state from the day of death to the Day of Resurrection (Lane & Aqrab).
Commentary:
The word لعل (that) conveys the idea of doubt. As used here the word shows that the disbeliever will have been so deeply impressed by God’s Greatness and Majesty and his own insignificance that he dare not declare with certainty that he will make amends for what he had left undone in life on earth. He only expresses a hope that he will do righteous deeds if he were sent back to this world.
The word کلمة has been used in the verse, as at several other places in the Quran in the sense of a full sentence. The Holy Prophet also used the word in the sense of a complete sentence in a well-known hadith:
أصدق کلمة قالھا لبید، الا کل شیء ما خلا اللّٰه باطل
i.e. the truest sentence is the one which the poet Labid uttered and which is to the effect, "Everything besides God is subject to destruction." See also 4:172.
The verse incidentally disproves a commonly held belief that a man passes into Heaven or Hell immediately after his death. In fact after death he lives in برزخ which is an intermediate state of incomplete realization of the punishments or rewards of Hell or Heaven respectively or a state of preparation for their complete and full realization. The Quran has compared barzakh to the embryonic state and the resurrection to the birth of the fully developed soul.
c
21:96; 36:32.
1
یہ مرادنہیں کہ مبعوث ہونے کے دن اسی دنیا میں واپس ہو جائیں گے بلکہ یہ مراد ہے کہ اس دن تو اگلے جہان کا آخری مرحلہ شروع ہو جائے گا۔ واپس آنے کا سوال نہیں ہوگا اور اس دن تک اللہ تعالیٰ نے ان کی روحوں کے اس دنیا میں واپس آنے کے راستہ میں روک پیدا کر رکھی ہے۔ یعنی مردے زندہ ہو کر اس دنیا میں آہی نہیں سکتے۔ اب وہ لوگ سوچیں جو ولیوں اور نبیوں کو مردوں کا زندہ کرنے والا قرار دیتے ہیں۔
b
21:96; 36:32.
2579
Important Words:
برزخ means, a barrier; a bar; a thing that intervenes between any two things; an obstruction or a thing that separates two things; the interval from the time of death to the Day of Resurrection. The word is technically applied to the period or state from the day of death to the Day of Resurrection (Lane & Aqrab).
Commentary:
The word لعل (that) conveys the idea of doubt. As used here the word shows that the disbeliever will have been so deeply impressed by God’s Greatness and Majesty and his own insignificance that he dare not declare with certainty that he will make amends for what he had left undone in life on earth. He only expresses a hope that he will do righteous deeds if he were sent back to this world.
The word کلمة has been used in the verse, as at several other places in the Quran in the sense of a full sentence. The Holy Prophet also used the word in the sense of a complete sentence in a well-known hadith:
أصدق کلمة قالھا لبید، الا کل شیء ما خلا اللّٰه باطل
i.e. the truest sentence is the one which the poet Labid uttered and which is to the effect, "Everything besides God is subject to destruction." See also 4:172.
The verse incidentally disproves a commonly held belief that a man passes into Heaven or Hell immediately after his death. In fact after death he lives in برزخ which is an intermediate state of incomplete realization of the punishments or rewards of Hell or Heaven respectively or a state of preparation for their complete and full realization. The Quran has compared barzakh to the embryonic state and the resurrection to the birth of the fully developed soul.
b
21:96; 36:32.
2017
Barzakh means, a barrier; or a thing that intervenes between any two things. The word is technically applied to the period or state from the day of death to the day of Resurrection (Lane). It is an intermediate state of incomplete realization of the punishments and rewards of Hell and Heaven. The Qur’an has compared it to the embryonic state and the Resurrection to the birth of the fully developed soul.
يَوْمَ يَرَوْنَ ٱلْمَلَٰٓئِكَةَ لَا بُشْرَىٰ يَوْمَئِذٍ لِّلْمُجْرِمِينَ وَيَقُولُونَ حِجْرًا مَّحْجُورًا
6:9, 159.
6:9, 159.
An Arab would use the words Hijran Mahjuran when he is faced with a thing he does not like, meaning 'let it remain away from me so that I should not suffer from it' (Lane & Mufradat). In reply to their first insolent demand mentioned in the preceding verse, disbelievers are told that angels will certainly descend, but they will be angels of punishment and when they come, the disbelievers will hate the very sight of them and will pray that a strong barrier might be set up between them and the angels.
6:9,159.
Important Words:
حجرا محجورا (a strong barrier). حجر is derived from حجر (hajara) which means, he prevented, hindered, debarred, forbade or prohibited. They say لاحجرعنه i.e. there is no protection from him or it.حجر علیه means, the judge prohibited him from disposing of his property as he liked. حجر (hijrun) means, hindrance, barrier, protection, defence, prohibition, or prohibited, inviolable or sacred; any garden or walled garden; bosom; relationship that prohibits marriage; intellect or reason. ھذا حجر علیک means, this is forbidden to thee. An Arab would use the words حجرا محجورا when he is faced with a thing he does not like, meaning "let it remain away from me so that I should not suffer from it" (Lane, Mufradat & Aqrab). See also 6:139.
Commentary:
In reply to the first insolent demand the verse warns disbelievers that angels will certainly descend, but they will be angels of punishment and when they come, the disbelievers will hate the very sight of them and will pray that a strong barrier might be set up between them and the angels.
c
6:9, 159.
a
6:9,159.
2659
Important Words:
حجرا محجورا (a strong barrier). حجر is derived from حجر (hajara) which means, he prevented, hindered, debarred, forbade or prohibited. They say لاحجرعنه i.e. there is no protection from him or it.حجر علیه means, the judge prohibited him from disposing of his property as he liked. حجر (hijrun) means, hindrance, barrier, protection, defence, prohibition, or prohibited, inviolable or sacred; any garden or walled garden; bosom; relationship that prohibits marriage; intellect or reason. ھذا حجر علیک means, this is forbidden to thee. An Arab would use the words حجرا محجورا when he is faced with a thing he does not like, meaning "let it remain away from me so that I should not suffer from it" (Lane, Mufradat & Aqrab). See also 6:139.
Commentary:
In reply to the first insolent demand the verse warns disbelievers that angels will certainly descend, but they will be angels of punishment and when they come, the disbelievers will hate the very sight of them and will pray that a strong barrier might be set up between them and the angels.
c
6:9, 159.
2072
An Arab would use the words Hijran Mahjuran when he is faced with a thing he does not like, meaning 'let it remain away from me so that I should not suffer from it' (Lane & Mufradat). In reply to their first insolent demand mentioned in the preceding verse, disbelievers are told that angels will certainly descend, but they will be angels of punishment and when they come, the disbelievers will hate the very sight of them and will pray that a strong barrier might be set up between them and the angels.
۞ وَهُوَ ٱلَّذِى مَرَجَ ٱلْبَحْرَيْنِ هَٰذَا عَذْبٌ فُرَاتٌ وَهَٰذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخًا وَحِجْرًا مَّحْجُورًا
35:13; 55:20, 21.
اس جگہ پر بَحْرٌ کا لفظ ہے اور عربی زبان میں بَحْرٌ سمندر اور دریا دونوں کو کہتے ہیں۔ اصل میں یہاں مذہبوں کا مقابلہ ہے۔ یعنی کسی کی تعلیم اچھی ہوتی ہے کسی کی ُبری لیکن تمثیلی طور پر بتایا ہے کہ دیکھتے نہیں سمندر کا پانی کتنا کڑوا ہوتا ہے اور دریا جو اس میں آکر گرتے ہیں ان کا پانی میٹھا ہوتا ہے اللہ ہی نے یہ تدبیر کی ہے کہ وہ ہمیشہ میٹھے ہی رہتے ہیں اور سمندر ہمیشہ کڑوا رہتا ہے کیونکہ دریا بارش کے پانی اور برفوں سے بنتے ہیں اور سمندر کی تہ میں ان گنت پہاڑ نمک کے ہیں۔ اسی طرح جو تعلیمات براہِ راست خدا کی طرف سے آتی ہیں وہ میٹھی ہوتی ہیں اور جو تعلیمیں دیر سے دنیا
فُرَاتٌ کے معنے بھی میٹھے کے ہیں اور عَذْبٌ کے معنے بھی میٹھے کے۔ اس لئے ہم نے ترجمہ ’’بہت میٹھا ہے‘‘ کے الفاظ سے کیا ہے۔
قرآن کریم کے لفظ تو ھٰذَا کے ہیں جس کا ترجمہ ’’یہ‘‘ اور ’’وہ‘‘ ہے۔ مگر اردو میں ’’ایک اور دوسرا کے الفاظ‘‘ٹھیک رہتے ہیں۔ پس چونکہ اس سے معنوں میں فرق نہیں پڑتا ہم نے ’’ایک دوسرے کے لفظ کو اختیار کیا ہے۔
یعنی دریاؤں اور سمندروں کو بظاہر ملایا ہے لیکن ایسا انتظام کیا ہے کہ نہ دریا نمکین ہوتے ہیں نہ سمندر میٹھے۔
35:13; 55:20, 21.
Taking 'two waters' in the verse to represent the true religion and the false, the verse signifies that both Islam, the true religion, and other corrupted Faiths will continue to exist side by side, the former yielding sweet fruit and slaking the thirst of the spiritual wayfarers and the latter barren and bitter, incapable of producing any good result. The 'two waters' may also signify the water of the sea and that of the river. The former is saltish and bitter to taste while the latter is drinkable and sweet. When the sweet water of the river flows into the sea and becomes mixed with its saltish water, it also becomes bitter. As long as these two waters keep themselves separate, they have different tastes. Similarly, when the teaching of a true religion becomes mixed up with the teachings of false religions, it loses its sweetness and usefulness. But God has so ordained that in spite of its close proximity to false religions, Islam will never lose its sweet taste as God has taken upon Himself to protect a
35:13; 55:20, 21.
Important Words:
مرج (caused to flow) means, he mixed two things together. مرج الشیء بالشیء means, he mixed one thing with another. مرج الدابةmeans, he sent a beast to pasture wherever it would. They say مرج لسانه فی اعراض الناس i.e. he let go his tongue in abusing people and backbiting them. مرج البحرین means, He (God) has mixed the two seas; He has let them flow freely (Lane & Aqrab).
فرات (sweet) is derived from فرت (faruta). They say فرت الماء i.e. the water was or became sweet or very sweet. فرات applied to water means sweet, very sweet or of the sweetest kind that which subdues thirst by its excessive sweetness (Lane & Aqrab).
أجاج (bitter) is derived from أج . They say أجت النار i.e. the fire burned or burned brightly or fiercely. أج الماء means, the water was or became saltish or bitter. أجاج means, anything burning to the mouth whether saltish bitter or hot. ماء أجاج means, water that burns by its saltishness; or salt water or very bitter water like the water of the sea, or water of which no use is made for drinking or for watering seed-product or other purposes; or very hot water (Lane, Aqrab & Mufradat). See also 21:97.
برزخ (partition) is a thing that intervenes between any two things; a bar; an obstruction; or a thing that separates two things i.e. a partition (Lane). See also 23:101.
Commentary:
Taking "two waters" in the verse to represent the true religion and the false one, the verse signifies that both Islam, the true religion, and other corrupted faiths will continue to exist side by side, the former yielding sweet fruit and slaking the thirst of the spiritual wayfarers and the latter barren and bitter, incapable of producing any good results.
The "two waters" may also signify the water of the sea and that of the river. The former is saltish and bitter to taste while the latter is drinkable and sweet. When the sweet water of the river flows into the sea and becomes mixed with its saltish water, it also becomes bitter. As long as these two waters keep themselves separate, they have different tastes. Similarly, when the teaching of a true religion becomes mixed up with the teachings of false religions, it loses its sweetness and usefulness. But God has so ordained that in spite of its close proximity to false religions Islam will never lose its sweet taste as God has taken upon Himself to protect and guard it (15:10). There is an unbridgeable barrier between the two which keeps them apart. Or the word بحر meaning both river and sea, the verse may signify that under the system instituted by God rivers are fed by rain and snow and their water is always fresh, and though they fall into the sea, sea water is always saltish and bitter. This is in effect an illustration of Divine guidance, which when it is constantly reinforced by fresh revelation remains fresh, sweet and life-giving, but when it becomes stale, it loses all value.
a
35:13; 55:20, 21.
1
اس جگہ پر بَحْرٌ کا لفظ ہے اور عربی زبان میں بَحْرٌ سمندر اور دریا دونوں کو کہتے ہیں۔ اصل میں یہاں مذہبوں کا مقابلہ ہے۔ یعنی کسی کی تعلیم اچھی ہوتی ہے کسی کی ُبری لیکن تمثیلی طور پر بتایا ہے کہ دیکھتے نہیں سمندر کا پانی کتنا کڑوا ہوتا ہے اور دریا جو اس میں آکر گرتے ہیں ان کا پانی میٹھا ہوتا ہے اللہ ہی نے یہ تدبیر کی ہے کہ وہ ہمیشہ میٹھے ہی رہتے ہیں اور سمندر ہمیشہ کڑوا رہتا ہے کیونکہ دریا بارش کے پانی اور برفوں سے بنتے ہیں اور سمندر کی تہ میں ان گنت پہاڑ نمک کے ہیں۔ اسی طرح جو تعلیمات براہِ راست خدا کی طرف سے آتی ہیں وہ میٹھی ہوتی ہیں اور جو تعلیمیں دیر سے دنیا
2
فُرَاتٌ کے معنے بھی میٹھے کے ہیں اور عَذْبٌ کے معنے بھی میٹھے کے۔ اس لئے ہم نے ترجمہ ’’بہت میٹھا ہے‘‘ کے الفاظ سے کیا ہے۔
3
قرآن کریم کے لفظ تو ھٰذَا کے ہیں جس کا ترجمہ ’’یہ‘‘ اور ’’وہ‘‘ ہے۔ مگر اردو میں ’’ایک اور دوسرا کے الفاظ‘‘ٹھیک رہتے ہیں۔ پس چونکہ اس سے معنوں میں فرق نہیں پڑتا ہم نے ’’ایک دوسرے کے لفظ کو اختیار کیا ہے۔
4
یعنی دریاؤں اور سمندروں کو بظاہر ملایا ہے لیکن ایسا انتظام کیا ہے کہ نہ دریا نمکین ہوتے ہیں نہ سمندر میٹھے۔
a
35:13; 55:20, 21.
2685
Important Words:
مرج (caused to flow) means, he mixed two things together. مرج الشیء بالشیء means, he mixed one thing with another. مرج الدابةmeans, he sent a beast to pasture wherever it would. They say مرج لسانه فی اعراض الناس i.e. he let go his tongue in abusing people and backbiting them. مرج البحرین means, He (God) has mixed the two seas; He has let them flow freely (Lane & Aqrab).
فرات (sweet) is derived from فرت (faruta). They say فرت الماء i.e. the water was or became sweet or very sweet. فرات applied to water means sweet, very sweet or of the sweetest kind that which subdues thirst by its excessive sweetness (Lane & Aqrab).
أجاج (bitter) is derived from أج . They say أجت النار i.e. the fire burned or burned brightly or fiercely. أج الماء means, the water was or became saltish or bitter. أجاج means, anything burning to the mouth whether saltish bitter or hot. ماء أجاج means, water that burns by its saltishness; or salt water or very bitter water like the water of the sea, or water of which no use is made for drinking or for watering seed-product or other purposes; or very hot water (Lane, Aqrab & Mufradat). See also 21:97.
برزخ (partition) is a thing that intervenes between any two things; a bar; an obstruction; or a thing that separates two things i.e. a partition (Lane). See also 23:101.
Commentary:
Taking "two waters" in the verse to represent the true religion and the false one, the verse signifies that both Islam, the true religion, and other corrupted faiths will continue to exist side by side, the former yielding sweet fruit and slaking the thirst of the spiritual wayfarers and the latter barren and bitter, incapable of producing any good results.
The "two waters" may also signify the water of the sea and that of the river. The former is saltish and bitter to taste while the latter is drinkable and sweet. When the sweet water of the river flows into the sea and becomes mixed with its saltish water, it also becomes bitter. As long as these two waters keep themselves separate, they have different tastes. Similarly, when the teaching of a true religion becomes mixed up with the teachings of false religions, it loses its sweetness and usefulness. But God has so ordained that in spite of its close proximity to false religions Islam will never lose its sweet taste as God has taken upon Himself to protect and guard it (15:10). There is an unbridgeable barrier between the two which keeps them apart. Or the word بحر meaning both river and sea, the verse may signify that under the system instituted by God rivers are fed by rain and snow and their water is always fresh, and though they fall into the sea, sea water is always saltish and bitter. This is in effect an illustration of Divine guidance, which when it is constantly reinforced by fresh revelation remains fresh, sweet and life-giving, but when it becomes stale, it loses all value.
a
35:13; 55:20, 21.
2085
Taking 'two waters' in the verse to represent the true religion and the false, the verse signifies that both Islam, the true religion, and other corrupted Faiths will continue to exist side by side, the former yielding sweet fruit and slaking the thirst of the spiritual wayfarers and the latter barren and bitter, incapable of producing any good result. The 'two waters' may also signify the water of the sea and that of the river. The former is saltish and bitter to taste while the latter is drinkable and sweet. When the sweet water of the river flows into the sea and becomes mixed with its saltish water, it also becomes bitter. As long as these two waters keep themselves separate, they have different tastes. Similarly, when the teaching of a true religion becomes mixed up with the teachings of false religions, it loses its sweetness and usefulness. But God has so ordained that in spite of its close proximity to false religions, Islam will never lose its sweet taste as God has taken upon Himself to protect a
أَمَّن جَعَلَ ٱلْأَرْضَ قَرَارًا وَجَعَلَ خِلَٰلَهَآ أَنْهَٰرًا وَجَعَلَ لَهَا رَوَٰسِىَ وَجَعَلَ بَيْنَ ٱلْبَحْرَيْنِ حَاجِزًا ۗ أَءِلَٰهٌ مَّعَ ٱللَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
تفصیل کے لئے دیکھئے نوٹ سورہ ٔ فرقان آیت۵۴۔
20:54; 78:7.
25:54; 55:20, 21.
The argument, begun in the preceding verse, is here further developed and expanded.
20:54; 78:7.
25:54; 55:20-21.
Commentary:
The argument begun in the preceding verse is here further developed and expanded. For an explanation of the expression "and put a barrier between the two waters" see 25:54.
d
20:54; 78:7.
e
25:54; 55:20, 21.
1
تفصیل کے لئے دیکھئے نوٹ سورہ ٔ فرقان آیت۵۴۔
d
20:54; 78:7.
e
25:54; 55:20-21.
2855
Commentary:
The argument begun in the preceding verse is here further developed and expanded. For an explanation of the expression "and put a barrier between the two waters" see 25:54.
d
20:54; 78:7.
e
25:54; 55:20, 21.
2183
The argument, begun in the preceding verse, is here further developed and expanded.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَدْخُلُوا۟ بُيُوتَ ٱلنَّبِىِّ إِلَّآ أَن يُؤْذَنَ لَكُمْ إِلَىٰ طَعَامٍ غَيْرَ نَٰظِرِينَ إِنَىٰهُ وَلَٰكِنْ إِذَا دُعِيتُمْ فَٱدْخُلُوا۟ فَإِذَا طَعِمْتُمْ فَٱنتَشِرُوا۟ وَلَا مُسْتَـْٔنِسِينَ لِحَدِيثٍ ۚ إِنَّ ذَٰلِكُمْ كَانَ يُؤْذِى ٱلنَّبِىَّ فَيَسْتَحْىِۦ مِنكُمْ ۖ وَٱللَّهُ لَا يَسْتَحْىِۦ مِنَ ٱلْحَقِّ ۚ وَإِذَا سَأَلْتُمُوهُنَّ مَتَٰعًا فَسْـَٔلُوهُنَّ مِن وَرَآءِ حِجَابٍ ۚ ذَٰلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ ۚ وَمَا كَانَ لَكُمْ أَن تُؤْذُوا۟ رَسُولَ ٱللَّهِ وَلَآ أَن تَنكِحُوٓا۟ أَزْوَٰجَهُۥ مِنۢ بَعْدِهِۦٓ أَبَدًا ۚ إِنَّ ذَٰلِكُمْ كَانَ عِندَ ٱللَّهِ عَظِيمًا
婚娶穆圣的遗孀在本节经文中已被宣告是一种极大的罪恶。作为 “信者之母”, 她们的 “精神儿子” 中的不论哪一个竟然娶她们中的任何一个为妻, 这是与她们的神圣尊严不相称的。
یعنی عین وقت پر داخل ہوا کرو۔ بے وقت داخل ہو کر نبیؐ کا وقت ضائع نہ کیا کرو۔
اس آیت کا یہ مطلب نہیں ہے کہ صرف نبی کے گھر میں اجازت کے بغیر کھانے کے لئے نہ جایا کرو۔ کیونکہ دوسری آیات سے ثابت ہے کہ ہر مومن کے گھر میں بغیر اجازت جانا ناجائز ہے۔ پس اس آیت سے ایک نئے مضمون کی طرف اشارہ کیا گیا ہے اور وہ یہ کہ چونکہ پہلی آیتوں میں رسول کریم صلی اللہ علیہ وسلم کو مومنوں کا باپ اور آپ کی بیویوں کو ان کی مائیں قرار دیا گیا ہے اس لئے اس سے یہ نتیجہ نکلتا ہے کہ نبی کے گھر میں بغیر اجازت داخل ہونا جائز ہے پس اس آیت میں اس کا رستہ روک دیا۔ دوسرے یہ کہ بچے اپنے ماں باپ کے گھر میں دیر تک بیٹھے رہتے ہیں لیکن نبی چونکہ روحانی باپ ہوتا ہے اس کے بچے تو کئی ہزار ہوتے
For the food to get ready.
One should not enter a house uninvited, and when invited he should be punctual. It is as bad to be before time as to be behind time. After meals one should depart, not wasting one’s own and other peoples’ time in the usual postprandial idle talk.
The commandment is intended to discourage too much familiarity between the sexes, the pronoun hunna (them) by implication applying to all women.
Marriage with the widows of the Holy Prophet has been declared a grievous sin in this verse. Being the "Mothers of the Faithful" it was inconsistent with their spiritual dignity that any of their "spiritual sons" should marry any of them.
Commentary:
The teaching of social ethics and domestic morals and manners with special reference to the Holy Prophet’s marriage with Zainab and the calumnies and false charges of which the evil-minded hypocrites accused him form the subject of the present verse. Some of the social manners taught in this verse are: One should not enter a house uninvited and when invited one should be punctual. It is as bad to be before time as to be behind time. After meals one should depart, not wasting one’s own and other peoples’ time in the usual post-prandial idle talk. These are some of the rules of social conduct which need to be learnt and observed.
The commandment embodied in the words, "and when you ask them for anything, ask them from behind a curtain," is intended to discourage too much familiarity between the sexes, the pronoun ھن (them) by implication, applying to all women.
The clause, "That is purer for your hearts and their hearts," may mean; (a) that it may lead to purity of thoughts, and (b) that such conduct may protect women from slanderous tongues.
Marriage to the widows of the Holy Prophet has been declared a grievous sin in this verse. Being the "Mothers of the Faithful" it was inconsistent with their spiritual dignity to marry any of their "spiritual sons." Moreover, as wives of the Prophet, they were entrusted with the great task of the spiritual training of Muslim men and women which required utmost reverence for them on their part.
1037
婚娶穆圣的遗孀在本节经文中已被宣告是一种极大的罪恶。作为 “信者之母”, 她们的 “精神儿子” 中的不论哪一个竟然娶她们中的任何一个为妻, 这是与她们的神圣尊严不相称的。
2
یعنی عین وقت پر داخل ہوا کرو۔ بے وقت داخل ہو کر نبیؐ کا وقت ضائع نہ کیا کرو۔
3
اس آیت کا یہ مطلب نہیں ہے کہ صرف نبی کے گھر میں اجازت کے بغیر کھانے کے لئے نہ جایا کرو۔ کیونکہ دوسری آیات سے ثابت ہے کہ ہر مومن کے گھر میں بغیر اجازت جانا ناجائز ہے۔ پس اس آیت سے ایک نئے مضمون کی طرف اشارہ کیا گیا ہے اور وہ یہ کہ چونکہ پہلی آیتوں میں رسول کریم صلی اللہ علیہ وسلم کو مومنوں کا باپ اور آپ کی بیویوں کو ان کی مائیں قرار دیا گیا ہے اس لئے اس سے یہ نتیجہ نکلتا ہے کہ نبی کے گھر میں بغیر اجازت داخل ہونا جائز ہے پس اس آیت میں اس کا رستہ روک دیا۔ دوسرے یہ کہ بچے اپنے ماں باپ کے گھر میں دیر تک بیٹھے رہتے ہیں لیکن نبی چونکہ روحانی باپ ہوتا ہے اس کے بچے تو کئی ہزار ہوتے
3114
Commentary:
The teaching of social ethics and domestic morals and manners with special reference to the Holy Prophet’s marriage with Zainab and the calumnies and false charges of which the evil-minded hypocrites accused him form the subject of the present verse. Some of the social manners taught in this verse are: One should not enter a house uninvited and when invited one should be punctual. It is as bad to be before time as to be behind time. After meals one should depart, not wasting one’s own and other peoples’ time in the usual post-prandial idle talk. These are some of the rules of social conduct which need to be learnt and observed.
The commandment embodied in the words, "and when you ask them for anything, ask them from behind a curtain," is intended to discourage too much familiarity between the sexes, the pronoun ھن (them) by implication, applying to all women.
The clause, "That is purer for your hearts and their hearts," may mean; (a) that it may lead to purity of thoughts, and (b) that such conduct may protect women from slanderous tongues.
Marriage to the widows of the Holy Prophet has been declared a grievous sin in this verse. Being the "Mothers of the Faithful" it was inconsistent with their spiritual dignity to marry any of their "spiritual sons." Moreover, as wives of the Prophet, they were entrusted with the great task of the spiritual training of Muslim men and women which required utmost reverence for them on their part.
2364A
For the food to get ready.
2365
One should not enter a house uninvited, and when invited he should be punctual. It is as bad to be before time as to be behind time. After meals one should depart, not wasting one’s own and other peoples’ time in the usual postprandial idle talk.
2366
The commandment is intended to discourage too much familiarity between the sexes, the pronoun hunna (them) by implication applying to all women.
2367
Marriage with the widows of the Holy Prophet has been declared a grievous sin in this verse. Being the "Mothers of the Faithful" it was inconsistent with their spiritual dignity that any of their "spiritual sons" should marry any of them.
وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ كَمَا فُعِلَ بِأَشْيَاعِهِم مِّن قَبْلُ ۚ إِنَّهُمْ كَانُوا۟ فِى شَكٍّ مُّرِيبٍۭ
The opponents of Islam are here told that like the rejectors of the Prophets of yore they will also utterly fail to realize their heart’s desire— failure of the mission of the Holy Prophet.
Important Words:
اشیاعھم (the likes of them). اشیاع is the plural of شیعة which means, followers or helpers or partisans; any people that have combined in or for an affair. The Quranic expression کما فعل بأشیاعھم means, as was done with the likes of them; of the same persuasion as they; of the people that have passed (Lane & Aqrab).
Commentary:
There could be no greater frustration for man in life than that he should fail to achieve the object of his desire, and it is exactly this frustration that has always been the lot of the rejecters of God’s Prophets in every age. The opponents of Islam are here told that like the rejecters of the Prophets of yore they will also utterly fail to realize their heart’s desire—the failure of the mission of the Holy Prophet.
3175
Important Words:
اشیاعھم (the likes of them). اشیاع is the plural of شیعة which means, followers or helpers or partisans; any people that have combined in or for an affair. The Quranic expression کما فعل بأشیاعھم means, as was done with the likes of them; of the same persuasion as they; of the people that have passed (Lane & Aqrab).
Commentary:
There could be no greater frustration for man in life than that he should fail to achieve the object of his desire, and it is exactly this frustration that has always been the lot of the rejecters of God’s Prophets in every age. The opponents of Islam are here told that like the rejecters of the Prophets of yore they will also utterly fail to realize their heart’s desire—the failure of the mission of the Holy Prophet.
2406
The opponents of Islam are here told that like the rejectors of the Prophets of yore they will also utterly fail to realize their heart’s desire— failure of the mission of the Holy Prophet.
وَجَعَلْنَا مِنۢ بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَٰهُمْ فَهُمْ لَا يُبْصِرُونَ
یعنی ایک طرف تو ان کے بیوی بچے ان کو رسوم کی پابندی پر مجبور کرتے ہیں۔ کوئی شادی بیاہ ہوتا ہے تو بیٹا کہتا ہے ’’ابّا فلاں کی شادی پر تو ایسے باجے بجے تھے اور اتنا خرچ ہوا تھا‘ میری شادی بھی شاندار کریں اور اتنے زیور بنوائیں‘‘ کبھی بیوی ایسی ہی باتیں کہہ کر اس کو ایسی رسوم پر مجبور کرتی ہے جو اس کا گلا گھونٹ دیتی ہیں اور کبھی پرانے بزرگ باپ دادا اور چچا وغیرہ جو پچھلی نسل کے ہیں قسم قسم کی باتیں بنا کر اس کو رسوم کے گڑھے میں گرانا چاہتے ہیں اور مصیبت محسوس کرکے جو عقل اس کو آتی ہے اس کی طرف اسے لوٹنے نہیں دیتے۔ غرض چاروں طرف سے اس کی عقل پر اتنے پردے ڈالے جاتے ہیں کہ
قران مجید میں فَاَغْشَیْنٰـھُمْ کے الفاظ ہیں جس کے معنے ہیں کہ ہم نے ان کو ڈھانک دیا ہے۔ یہ قرآنی محاورہ ہے۔ چونکہ تمام نتائج خداتعالیٰ نکالتا ہے اس لئے بہت سی جگہوں پر عمل کو بھی خداتعالیٰ اپنی طرف منسوب کر لیتا ہے تا انسان کو یہ سمجھ آئے کہ میں اپنی مرضی کے مطابق اپنی بداعمالی سے نہیں ہٹ سکتا بلکہ متواتر بداعمالی کے بعد خداتعالیٰ کی طبعی سزا مجھ پر نازل ہو جائے گی اور میں اپنی بداعمالی کے جال میں ایسا پھنس جاؤں گا کہ اس سے نکلنا میرے لئے مشکل ہو جائے گا۔
On account of the barriers of usages, prejudices and pride the disbelievers could not have looked forward to the great and bright future which lay before them if they accepted Islam, and they did not look back to the histories of past peoples who rejected the truth and were seized with Divine punishment.
Commentary:
The barriers referred to in the verse may be the barriers of usages, prejudices, and pride of disbelievers. They could not look forward to the great and bright future which lay before them if they accepted Islam, and they did not look back to the histories of past peoples who rejected the truth and were seized with Divine punishment. The result of the barriers placed before and behind them was that they themselves became totally devoid of all spiritual light.
1
یعنی ایک طرف تو ان کے بیوی بچے ان کو رسوم کی پابندی پر مجبور کرتے ہیں۔ کوئی شادی بیاہ ہوتا ہے تو بیٹا کہتا ہے ’’ابّا فلاں کی شادی پر تو ایسے باجے بجے تھے اور اتنا خرچ ہوا تھا‘ میری شادی بھی شاندار کریں اور اتنے زیور بنوائیں‘‘ کبھی بیوی ایسی ہی باتیں کہہ کر اس کو ایسی رسوم پر مجبور کرتی ہے جو اس کا گلا گھونٹ دیتی ہیں اور کبھی پرانے بزرگ باپ دادا اور چچا وغیرہ جو پچھلی نسل کے ہیں قسم قسم کی باتیں بنا کر اس کو رسوم کے گڑھے میں گرانا چاہتے ہیں اور مصیبت محسوس کرکے جو عقل اس کو آتی ہے اس کی طرف اسے لوٹنے نہیں دیتے۔ غرض چاروں طرف سے اس کی عقل پر اتنے پردے ڈالے جاتے ہیں کہ
2
قران مجید میں فَاَغْشَیْنٰـھُمْ کے الفاظ ہیں جس کے معنے ہیں کہ ہم نے ان کو ڈھانک دیا ہے۔ یہ قرآنی محاورہ ہے۔ چونکہ تمام نتائج خداتعالیٰ نکالتا ہے اس لئے بہت سی جگہوں پر عمل کو بھی خداتعالیٰ اپنی طرف منسوب کر لیتا ہے تا انسان کو یہ سمجھ آئے کہ میں اپنی مرضی کے مطابق اپنی بداعمالی سے نہیں ہٹ سکتا بلکہ متواتر بداعمالی کے بعد خداتعالیٰ کی طبعی سزا مجھ پر نازل ہو جائے گی اور میں اپنی بداعمالی کے جال میں ایسا پھنس جاؤں گا کہ اس سے نکلنا میرے لئے مشکل ہو جائے گا۔
3218
Commentary:
The barriers referred to in the verse may be the barriers of usages, prejudices, and pride of disbelievers. They could not look forward to the great and bright future which lay before them if they accepted Islam, and they did not look back to the histories of past peoples who rejected the truth and were seized with Divine punishment. The result of the barriers placed before and behind them was that they themselves became totally devoid of all spiritual light.
2429
On account of the barriers of usages, prejudices and pride the disbelievers could not have looked forward to the great and bright future which lay before them if they accepted Islam, and they did not look back to the histories of past peoples who rejected the truth and were seized with Divine punishment.
فَقَالَ إِنِّىٓ أَحْبَبْتُ حُبَّ ٱلْخَيْرِ عَن ذِكْرِ رَبِّى حَتَّىٰ تَوَارَتْ بِٱلْحِجَابِ
قرآن کریم میں اِنِّیْ اَحْبَبْتُ حُبَّ الْخَیْرِ عَنْ ذِکْرِ رَبِّیْ ہے۔ مفسرین نے کہا ہے کہ گھوڑے دیکھتے ہوئے نماز کا وقت جاتا رہا لیکن اصل مطلب یہ ہے کہ گھوڑوں کو میں نے خدا کی یاد میں خریدا ہے یعنی جہاد کے لئے اور یہی بات نبی کے شایان شان ہے۔ نہ وہ جو کہ مفسرین کہتے ہیں۔ چنانچہ عَنْ کے معنے لغت میں ’’سبب سے‘‘ کے بھی ہیں۔ (اقرب)
‘An denotes transition; compensation (2:49); superiority (47:39). It also denotes a cause as in the present verse, and it has the same sense as li (53:4).
God had bestowed upon Solomon power and wealth. He ruled over a vast kingdom and, therefore, he had to keep a strong army. Naturally, he had a great liking for horses of good breed because cavalry formed a strong wing of his army. Solomon’s love for horses was not that of a race-goer or a professional breeder of horses. It only sprang from his love for his Creator as the horses were used for fighting in the cause of God.
Important Words:
عن (because) is a preposition and as such it has several meanings:
1. It denotes transition as in the saying سافرت عن البلد i.e. I journeyed from the town.
2. It denotes compensation as in the verse لاتجزی نفس عن نفس شیئاً i.e. no soul shall serve as a substitute for another soul (2:49).
3. It denotes superiority i.e. being synonymous with علی as in the verse فانـما یبخل عن نفسه i.e. And whoso is niggardly, is niggardly only against his own soul or is niggardly only to himself (47:39).
4. It denotes a cause as in the verse under comment and also in the verse وما نـحن بتارکی آلـھتنا عن قولك i.e. we are not going to forsake our gods because of thy saying (11:54).
5. It is synonymous with بعد (after) as in the verse لترکبن طبقا عن طبق, meaning حالة بعد حالة i.e. you will surely pass on from one stage to another (84:20).
6. It is also synonymous with من (from) as in the verse الذی یقبل التوبة عن عبادہ i.e. He it is Who accepts repentance from His servants (42:26).
7. It has the same sense as ب (by or with) as in the verse وما ینطق عن الـھوی i.e. nor does he speak with the desire of self-gratification (53:4).
8. It denotes the using of a thing as an aid or instrument as in the saying: رمیت عن القوس i.e. I shot with or by means of the bow (Lane).
Commentary:
God had bestowed upon Solomon power and wealth. He ruled over a vast kingdom and, therefore, he had to keep a strong army. Naturally, he had a great liking for horses of good breed because cavalry formed a strong wing of his army which was so necessary to guard and protect his God-given and far-flung kingdom—a great stronghold of truth and righteousness. So Solomon’s love for horses was not that of a race-goer or a professional breeder of horses. It only sprang from his love for his Creator as the horses were used for fighting in the cause of God.
1
قرآن کریم میں اِنِّیْ اَحْبَبْتُ حُبَّ الْخَیْرِ عَنْ ذِکْرِ رَبِّیْ ہے۔ مفسرین نے کہا ہے کہ گھوڑے دیکھتے ہوئے نماز کا وقت جاتا رہا لیکن اصل مطلب یہ ہے کہ گھوڑوں کو میں نے خدا کی یاد میں خریدا ہے یعنی جہاد کے لئے اور یہی بات نبی کے شایان شان ہے۔ نہ وہ جو کہ مفسرین کہتے ہیں۔ چنانچہ عَنْ کے معنے لغت میں ’’سبب سے‘‘ کے بھی ہیں۔ (اقرب)
3403
Important Words:
عن (because) is a preposition and as such it has several meanings:
1. It denotes transition as in the saying سافرت عن البلد i.e. I journeyed from the town.
2. It denotes compensation as in the verse لاتجزی نفس عن نفس شیئاً i.e. no soul shall serve as a substitute for another soul (2:49).
3. It denotes superiority i.e. being synonymous with علی as in the verse فانـما یبخل عن نفسه i.e. And whoso is niggardly, is niggardly only against his own soul or is niggardly only to himself (47:39).
4. It denotes a cause as in the verse under comment and also in the verse وما نـحن بتارکی آلـھتنا عن قولك i.e. we are not going to forsake our gods because of thy saying (11:54).
5. It is synonymous with بعد (after) as in the verse لترکبن طبقا عن طبق, meaning حالة بعد حالة i.e. you will surely pass on from one stage to another (84:20).
6. It is also synonymous with من (from) as in the verse الذی یقبل التوبة عن عبادہ i.e. He it is Who accepts repentance from His servants (42:26).
7. It has the same sense as ب (by or with) as in the verse وما ینطق عن الـھوی i.e. nor does he speak with the desire of self-gratification (53:4).
8. It denotes the using of a thing as an aid or instrument as in the saying: رمیت عن القوس i.e. I shot with or by means of the bow (Lane).
Commentary:
God had bestowed upon Solomon power and wealth. He ruled over a vast kingdom and, therefore, he had to keep a strong army. Naturally, he had a great liking for horses of good breed because cavalry formed a strong wing of his army which was so necessary to guard and protect his God-given and far-flung kingdom—a great stronghold of truth and righteousness. So Solomon’s love for horses was not that of a race-goer or a professional breeder of horses. It only sprang from his love for his Creator as the horses were used for fighting in the cause of God.
2529
‘An denotes transition; compensation (2:49); superiority (47:39). It also denotes a cause as in the present verse, and it has the same sense as li (53:4).
2530
God had bestowed upon Solomon power and wealth. He ruled over a vast kingdom and, therefore, he had to keep a strong army. Naturally, he had a great liking for horses of good breed because cavalry formed a strong wing of his army. Solomon’s love for horses was not that of a race-goer or a professional breeder of horses. It only sprang from his love for his Creator as the horses were used for fighting in the cause of God.
وَقَالُوا۟ قُلُوبُنَا فِىٓ أَكِنَّةٍ مِّمَّا تَدْعُونَآ إِلَيْهِ وَفِىٓ ءَاذَانِنَا وَقْرٌ وَمِنۢ بَيْنِنَا وَبَيْنِكَ حِجَابٌ فَٱعْمَلْ إِنَّنَا عَٰمِلُونَ
بہرا پن سے مراد یہ ہے کہ دل راغب نہیں تو کان کس طرح سے سنیں۔
پردہ سے مراد طبائع کا اختلاف ہے۔
6:26; 17:47; 18:58.
The verse depicts disbelievers as saying sarcastically to the Holy Prophet, 'your teaching is too good for us sinners to accept and your ideals too sublime to be understood and realized by us.' If the words are taken to be spoken seriously they would mean, 'We are fully determined not to accept your teaching. We have closed all the avenues of our hearts, eyes and ears against it.'
6:26; 17:47; 18:58.
Commentary:
The verse depicts disbelievers as saying ironically and sarcastically to the Holy Prophet, "your teaching is too good for us sinners to accept and your ideals too sublime to be understood and realized by us." If the words are taken to be spoken seriously they would mean: "We are fully determined not to accept your teaching. We have closed all the avenues of our hearts, eyes and ears against it."
f
6:26; 17:47; 18:58.
1176
这节经文描写不信者讥讽穆圣说: “你的教义美好得为我们罪人不能接受, 你的思想崇高得我们不能理解, 不能体会。” 如果这话是严肃和认真的, 其意思就是: “我们下定决心, 不接受你的教义。为了拒斥它, 我们已关闭了我们的心路和耳目的所有道路。”
2
بہرا پن سے مراد یہ ہے کہ دل راغب نہیں تو کان کس طرح سے سنیں۔
3
پردہ سے مراد طبائع کا اختلاف ہے۔
f
6:26; 17:47; 18:58.
3558
Commentary:
The verse depicts disbelievers as saying ironically and sarcastically to the Holy Prophet, "your teaching is too good for us sinners to accept and your ideals too sublime to be understood and realized by us." If the words are taken to be spoken seriously they would mean: "We are fully determined not to accept your teaching. We have closed all the avenues of our hearts, eyes and ears against it."
f
6:26; 17:47; 18:58.
2621
The verse depicts disbelievers as saying sarcastically to the Holy Prophet, 'your teaching is too good for us sinners to accept and your ideals too sublime to be understood and realized by us.' If the words are taken to be spoken seriously they would mean, 'We are fully determined not to accept your teaching. We have closed all the avenues of our hearts, eyes and ears against it.'
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.
بَيْنَهُمَا بَرْزَخٌ لَّا يَبْغِيَانِ
25:54; 27:62.
25:54; 27:62.
Commentary:
"The two bodies of water" referred to in the preceding verse may be the Red Sea and the Mediterranean Sea on the one hand and the Atlantic Ocean and the Pacific Ocean on the other, particularly the former two seas. The verse embodies a great prophecy which was remarkably fulfilled in the latter half of the nineteenth century when the Suez and the Panama Canals were constructed, the former linking the first two seas and the latter the mighty Atlantic and Pacific Oceans. The world had to wait for thirteen long centuries to see the fulfilment of this prophecy, in an age of new and great discoveries and inventions in the material world. It was in the fitness of time that, concurrently, equally great discoveries should have been made in the spiritual world, the fulfilment of the above prophecy being one of them. Or البحرین (the two bodies of water) may signify the physical and spiritual sciences. In this sense of the word the verses would mean that the two sciences—natural laws and Divine revelation, were mistakenly considered to be at logger heads, and a barrier seemed to have kept them apart, till, in the latter half of the nineteenth century, the great Divine Reformer of the age, the Founder of the Ahmadiyya Movement, succeeded in lifting that barrier and by his powerful writings unfolded the mighty truth that, instead of being antagonistic, these two sciences were corroborative of, and complementary to, each other, the one being the Work of God, and the other His Word. In this way the two seas were made to join each other.
d
25:54; 27:62.
4060
Commentary:
"The two bodies of water" referred to in the preceding verse may be the Red Sea and the Mediterranean Sea on the one hand and the Atlantic Ocean and the Pacific Ocean on the other, particularly the former two seas. The verse embodies a great prophecy which was remarkably fulfilled in the latter half of the nineteenth century when the Suez and the Panama Canals were constructed, the former linking the first two seas and the latter the mighty Atlantic and Pacific Oceans. The world had to wait for thirteen long centuries to see the fulfilment of this prophecy, in an age of new and great discoveries and inventions in the material world. It was in the fitness of time that, concurrently, equally great discoveries should have been made in the spiritual world, the fulfilment of the above prophecy being one of them. Or البحرین (the two bodies of water) may signify the physical and spiritual sciences. In this sense of the word the verses would mean that the two sciences—natural laws and Divine revelation, were mistakenly considered to be at logger heads, and a barrier seemed to have kept them apart, till, in the latter half of the nineteenth century, the great Divine Reformer of the age, the Founder of the Ahmadiyya Movement, succeeded in lifting that barrier and by his powerful writings unfolded the mighty truth that, instead of being antagonistic, these two sciences were corroborative of, and complementary to, each other, the one being the Work of God, and the other His Word. In this way the two seas were made to join each other.
a
25:54; 27:62.