Topic: In The Hereafter
View Aspects
وَمَن كَانَ فِى هَٰذِهِۦٓ أَعْمَىٰ فَهُوَ فِى ٱلْءَاخِرَةِ أَعْمَىٰ وَأَضَلُّ سَبِيلًا
20:125.
Those, who do not make proper use of their spiritual eyes in this world, would remain deprived of spiritual sight in the life to come. The Qur’an speaks of those who do not ponder over the Signs of God and do not benefit by them as "blind." Such men will remain spiritually blind in the next life also.
20:125.
Commentary:
The verse means to say that those who do not make proper use of their spiritual eyes in this world would remain deprived of spiritual sight in the life to come. The Quran speaks of those who do not ponder over the Signs of God and do not benefit by them as "blind." Such men will remain blind in the next life also, i.e. they would not be able to see God with their spiritual eyes. The verse does not refer to any physical blindness because the human soul will shed its physical tabernacle here and men will rise on the Judgement Day free from all physical maladies and ailments. See also 6:106.
b
20:125.
722
在这个世界上不能正确使用他们精神上的眼睛的那些人, 在后世仍然在精神上是盲目的。«古兰经» 中称那些对安拉的许多迹象不去深思、不去从中得到益处的人为 “盲人”。这样的一些人在后世在精神上也仍然是盲目的。
a
20:125.
2002
Commentary:
The verse means to say that those who do not make proper use of their spiritual eyes in this world would remain deprived of spiritual sight in the life to come. The Quran speaks of those who do not ponder over the Signs of God and do not benefit by them as "blind." Such men will remain blind in the next life also, i.e. they would not be able to see God with their spiritual eyes. The verse does not refer to any physical blindness because the human soul will shed its physical tabernacle here and men will rise on the Judgement Day free from all physical maladies and ailments. See also 6:106.
a
20:125.
1637
Those, who do not make proper use of their spiritual eyes in this world, would remain deprived of spiritual sight in the life to come. The Qur’an speaks of those who do not ponder over the Signs of God and do not benefit by them as "blind." Such men will remain spiritually blind in the next life also.
وَمَن يَهْدِ ٱللَّهُ فَهُوَ ٱلْمُهْتَدِ ۖ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُمْ أَوْلِيَآءَ مِن دُونِهِۦ ۖ وَنَحْشُرُهُمْ يَوْمَ ٱلْقِيَٰمَةِ عَلَىٰ وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا ۖ مَّأْوَىٰهُمْ جَهَنَّمُ ۖ كُلَّمَا خَبَتْ زِدْنَٰهُمْ سَعِيرًا
7:179; 18:18; 39:37, 38.
6:129; 19:69.
When, by burning in the Fire for a long time, the disbelievers’ feelings became dull, God would again sharpen them and they would once more begin to feel the torment of burning as keenly as before.
7:179; 18:18; 39:37-38.
6:129; 19:69.
Commentary:
In this verse believers are assured that they should not feel discouraged at the obstinacy and waywardness of disbelievers because those who are the inveterate enemies of the truth today may become its devoted votaries tomorrow. The decision as to who deserves to be guided in the end and who will forever remain wedded to disbelief rests entirely in God’s own hands. One thing, however, is certain: truth shall ultimately prevail. So there is no cause for believers to be disheartened at the opposition shown by disbelievers.
The words "on their faces" have also been used in 54:49 where we have, On the day when they will be dragged into the Fire on their faces. So the words in the verse under comment may also mean that disbelievers "shall be dragged on their faces" into the fire i.e. they shall be humbled, disgraced and severely punished. Some sayings of the Holy Prophet also throw light on the meaning of the words, "on their faces." He is reported to have said, ان الذی امشھم علی ارجلھم قادر علی ان یمشیھم علی وجوھھم i.e. He Who has made men walk on their feet can also make them move along on their faces (Bukhari, Kitabur-Riqaq). Another hadith says that on the Day of Resurrection men will be raised in three different forms. Some will be raised as riding, others on foot, and yet others on their faces. Another hadith speaks of the people of the last category as being dragged on their faces (Ma‘ani, vol. 15). It appears that people of the first category will be the Prophets, those of the second the Faithful, while those belonging to the third category will be the disbelievers. In fact, an action done in this world will assume a corresponding form in the next. As the aim and object of disbelievers in this world is the attainment of paltry material gains and they, as it were, instead of looking up to God, look down to earth, so in this verse they are represented as moving along with their faces turned downward in the next life.
The Arabic expression مرالقوم علی وجوھھم means, the people went on hurrying. Taken in this sense the words علی وجوھھم mean, when disbelievers are raised on the Day of Resurrection, they will be hurrying along which would indicate the perturbed state of their minds (14:44). The word وجه also means, an object, intention or motive. In this sense of the word, the expression "on their faces," would mean that God would raise them according to their intentions and motives and the objects they pursued in this life. As in the present life, they turned their backs to God, so in the life to come they would be kept far removed from Him. And as they did not employ their natural powers to find out the truth in this life, so they would be deprived of these powers in the next and would be raised deaf, dumb and blind.
The words "it abates" do not mean that the fire of Hell will become extinguished or its intensity would lessen. They only mean that when on account of burning in the Fire for a sufficiently long time, the disbelievers’ sense of feeling became dull, God would again sharpen it and they would once more begin to feel the burning of Hellfire as keenly as before. See also 4:57.
d
7:179; 18:18; 39:37, 38.
e
6:129; 19:69.
a
7:179; 18:18; 39:37-38.
b
6:129; 19:69.
2026
Commentary:
In this verse believers are assured that they should not feel discouraged at the obstinacy and waywardness of disbelievers because those who are the inveterate enemies of the truth today may become its devoted votaries tomorrow. The decision as to who deserves to be guided in the end and who will forever remain wedded to disbelief rests entirely in God’s own hands. One thing, however, is certain: truth shall ultimately prevail. So there is no cause for believers to be disheartened at the opposition shown by disbelievers.
The words "on their faces" have also been used in 54:49 where we have, On the day when they will be dragged into the Fire on their faces. So the words in the verse under comment may also mean that disbelievers "shall be dragged on their faces" into the fire i.e. they shall be humbled, disgraced and severely punished. Some sayings of the Holy Prophet also throw light on the meaning of the words, "on their faces." He is reported to have said, ان الذی امشھم علی ارجلھم قادر علی ان یمشیھم علی وجوھھم i.e. He Who has made men walk on their feet can also make them move along on their faces (Bukhari, Kitabur-Riqaq). Another hadith says that on the Day of Resurrection men will be raised in three different forms. Some will be raised as riding, others on foot, and yet others on their faces. Another hadith speaks of the people of the last category as being dragged on their faces (Ma‘ani, vol. 15). It appears that people of the first category will be the Prophets, those of the second the Faithful, while those belonging to the third category will be the disbelievers. In fact, an action done in this world will assume a corresponding form in the next. As the aim and object of disbelievers in this world is the attainment of paltry material gains and they, as it were, instead of looking up to God, look down to earth, so in this verse they are represented as moving along with their faces turned downward in the next life.
The Arabic expression مرالقوم علی وجوھھم means, the people went on hurrying. Taken in this sense the words علی وجوھھم mean, when disbelievers are raised on the Day of Resurrection, they will be hurrying along which would indicate the perturbed state of their minds (14:44). The word وجه also means, an object, intention or motive. In this sense of the word, the expression "on their faces," would mean that God would raise them according to their intentions and motives and the objects they pursued in this life. As in the present life, they turned their backs to God, so in the life to come they would be kept far removed from Him. And as they did not employ their natural powers to find out the truth in this life, so they would be deprived of these powers in the next and would be raised deaf, dumb and blind.
The words "it abates" do not mean that the fire of Hell will become extinguished or its intensity would lessen. They only mean that when on account of burning in the Fire for a sufficiently long time, the disbelievers’ sense of feeling became dull, God would again sharpen it and they would once more begin to feel the burning of Hellfire as keenly as before. See also 4:57.
c
7:179; 18:18; 39:37, 38.
d
6:129; 19:69.
1654
When, by burning in the Fire for a long time, the disbelievers’ feelings became dull, God would again sharpen them and they would once more begin to feel the torment of burning as keenly as before.
وَمَنْ أَعْرَضَ عَن ذِكْرِى فَإِنَّ لَهُۥ مَعِيشَةً ضَنكًا وَنَحْشُرُهُۥ يَوْمَ ٱلْقِيَٰمَةِ أَعْمَىٰ
18:102.
18:102.
A person, who consigns God to oblivion in this life and leads a life which obstructs or impedes his spiritual development and thus deprives himself of heavenly light, will be born blind at the time of his second birth in the life after. This will be because his soul in this life which will serve as a body for the more spiritually developed soul in the next world had become blind, because he had led a life of sin in this world.
18:102.
Commentary:
The verse means to say that a person who consigns God to oblivion in this life and leads a life which obstructs or impedes his spiritual development and growth and thus deprives himself of heavenly light will be born blind at the time of his second birth in the afterlife. This will be because his soul in this life which serves as a body for the much more spiritually developed soul in the next world had become blind on account of his having led a sinful and depraved life in this world. This is one meaning of the verse.
It may have another interpretation. معیشة (life) signifies the basis of human life and it is not only physical amenities and comforts on which human life depends but other innumerable things also contribute to its sustenance and to man’s social, moral and spiritual development. Of these things those people who reject Divine teaching remain deprived and thus they lead a difficult life, full of strains and stresses. Moreover, the sphere of action of the rejecters of Divine teaching is very narrow and limited because they have no grand and great goal before them, as it is belief in Divine attributes and the development by man of these attributes in his person that help to broaden his vision. This is why the Prophets of God and His Elect stand on a much higher moral plane than the votaries of philosophy.
c
18:102.
c
18:102.
2333
Commentary:
The verse means to say that a person who consigns God to oblivion in this life and leads a life which obstructs or impedes his spiritual development and growth and thus deprives himself of heavenly light will be born blind at the time of his second birth in the afterlife. This will be because his soul in this life which serves as a body for the much more spiritually developed soul in the next world had become blind on account of his having led a sinful and depraved life in this world. This is one meaning of the verse.
It may have another interpretation. معیشة (life) signifies the basis of human life and it is not only physical amenities and comforts on which human life depends but other innumerable things also contribute to its sustenance and to man’s social, moral and spiritual development. Of these things those people who reject Divine teaching remain deprived and thus they lead a difficult life, full of strains and stresses. Moreover, the sphere of action of the rejecters of Divine teaching is very narrow and limited because they have no grand and great goal before them, as it is belief in Divine attributes and the development by man of these attributes in his person that help to broaden his vision. This is why the Prophets of God and His Elect stand on a much higher moral plane than the votaries of philosophy.
c
18:102.
1864
A person, who consigns God to oblivion in this life and leads a life which obstructs or impedes his spiritual development and thus deprives himself of heavenly light, will be born blind at the time of his second birth in the life after. This will be because his soul in this life which will serve as a body for the more spiritually developed soul in the next world had become blind, because he had led a life of sin in this world.
قَالَ رَبِّ لِمَ حَشَرْتَنِىٓ أَعْمَىٰ وَقَدْ كُنتُ بَصِيرًا
بَلِ ٱدَّٰرَكَ عِلْمُهُمْ فِى ٱلْءَاخِرَةِ ۚ بَلْ هُمْ فِى شَكٍّ مِّنْهَا ۖ بَلْ هُم مِّنْهَا عَمُونَ
只是人类的知识和智慧不能满足他们灵魂中的渴望, 也不能确信不疑地证明安拉的存在以及死后生命这两个基本的宗教信念, 因为充分理解这两个信念是超出人类知识能力范围之外的事情。真正能够在人类思想中产生对这两个信念坚定信心的是, 只有通过安拉的启示而获得的安拉的信息才能在人的意识中达到肯定的高度。人类的知识最多只能得出一个结论: 应当有安拉, 而且应当有死后生命。只有安拉的启示才能把这个 “应当有” 变成 “确实存在”。
No amount of human knowledge and intelligence alone can satisfy the cravings of the human soul, nor can it prove beyond doubt the existence of God and of Life after death, the two basic religious beliefs, because their full comprehension is beyond human ken. It is Divine knowledge acquired through Divine revelation that can and does actually engender certainty in human mind about them. Man’s knowledge can, at best, lead to the conclusion that there must be a Divine Being and a Life after death, but it is Divine revelation alone that can change this must be into the certain is.
Important Words:
ادارک (has reached its end) is derived from درک. They say درک المطر (darraka) i.e. the rain dropped with close consecutiveness. أدرکه means, he attained, reached or overtook him. تدارکو or ادارکوا means, they attained, reached, overtook one another so as the last of them met with the first of them. بل ادارک علمھم فی الاخرة means, their knowledge with regard to the meeting of the Hereafter has reached its end i.e. they have become devoid of knowledge about it. See also 7:39.
Commentary:
No amount of human knowledge and intelligence alone can satisfy the craving of the human soul after God, or can prove beyond doubt the existence of God and life after death, the two most fundamental of all religious beliefs, because their full comprehension is beyond human ken. It is divine knowledge acquired through Divine revelation that can and does actually engender certainty in human mind about these two basic religious problems. Man’s knowledge can, at best, lead to the conclusion that there must be a Divine Being and a life after death but it is Divine revelation alone that can change this "must be" into a certain "is."
954
只是人类的知识和智慧不能满足他们灵魂中的渴望, 也不能确信不疑地证明安拉的存在以及死后生命这两个基本的宗教信念, 因为充分理解这两个信念是超出人类知识能力范围之外的事情。真正能够在人类思想中产生对这两个信念坚定信心的是, 只有通过安拉的启示而获得的安拉的信息才能在人的意识中达到肯定的高度。人类的知识最多只能得出一个结论: 应当有安拉, 而且应当有死后生命。只有安拉的启示才能把这个 “应当有” 变成 “确实存在”。
2858A
Important Words:
ادارک (has reached its end) is derived from درک. They say درک المطر (darraka) i.e. the rain dropped with close consecutiveness. أدرکه means, he attained, reached or overtook him. تدارکو or ادارکوا means, they attained, reached, overtook one another so as the last of them met with the first of them. بل ادارک علمھم فی الاخرة means, their knowledge with regard to the meeting of the Hereafter has reached its end i.e. they have become devoid of knowledge about it. See also 7:39.
Commentary:
No amount of human knowledge and intelligence alone can satisfy the craving of the human soul after God, or can prove beyond doubt the existence of God and life after death, the two most fundamental of all religious beliefs, because their full comprehension is beyond human ken. It is divine knowledge acquired through Divine revelation that can and does actually engender certainty in human mind about these two basic religious problems. Man’s knowledge can, at best, lead to the conclusion that there must be a Divine Being and a life after death but it is Divine revelation alone that can change this "must be" into a certain "is."
2187
No amount of human knowledge and intelligence alone can satisfy the cravings of the human soul, nor can it prove beyond doubt the existence of God and of Life after death, the two basic religious beliefs, because their full comprehension is beyond human ken. It is Divine knowledge acquired through Divine revelation that can and does actually engender certainty in human mind about them. Man’s knowledge can, at best, lead to the conclusion that there must be a Divine Being and a Life after death, but it is Divine revelation alone that can change this must be into the certain is.