Topic: Will Be Raised Again
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كَيْفَ تَكْفُرُونَ بِٱللَّهِ وَكُنتُمْ أَمْوَٰتًا فَأَحْيَٰكُمْ ۖ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ
19:34; 22:67; 30:41; 40:12; 45:27.
本节经文表明了这一至高无上的真理, 即人的生命并不以肉体的消亡和灭绝而结束, 因为生命中孕育着重大的意义, 不会由于肉体的腐朽和死亡而结束。如果生命没有巨大的意义, 安拉不会创造它, 而在创造出生命之后, 要不是有后世的话, 也不会使它遭受死亡。假如死亡是全部生命的结束, 那么, 人类的产生将是 “一个纯粹的游戏和消遣”, 这大大反映出安拉的智慧。安拉--------所有聪明和智慧的泉源, 做了这所有的一切。这个事实表明, 他创造人类并不是为了只是六、七十岁过一生之后重新变成尘土。正相反, 安拉创造人是为了使人摆脱肉体累赘之后肯定会有一个更美好、更丰满而永恒的人生。
人死亡之后, 灵魂并不马上进入天园或火狱。有一个称之为 بَرْزَخْ (Barzakh) 的中间状态, 在这状态中, 灵魂不得不品尝他行为的善恶报酬; 尔后将产生复活, 这个复活预示一个充分而完全的报应将要来临。
19:34; 22:67; 30:41; 40:12; 45:27.
Amwat is the plural of Mayyit which means, a thing dead, or without life. Thus the word is used both for a thing which so far has had no life and also for a thing which had life but is now dead and defunct. The word is also used about one who is dying or is nearing death but has not yet died (Lane).
Hayat signifies, (1) the faculty of growth; (2) of sensation; (3) of intellect; (4) freedom from grief or sorrow; (5) everlasting life in the world to come; (6) advantage or profit or a means thereof; (7) state of activity and power (Lane).
The verse points to the supreme truth that man’s life does not end with the extinction and dissolution of his physical body, as it is pregnant with too big an import to end with the latter’s decay and death. If life had no great purpose God would not have created it and, after having created it, would not have made it subject to death unless there had been an afterlife. If death were the end of all life, then the creation of man would have been "a mere sport and pastime" and this would have constituted a great reflection on the wisdom of God. The fact that God, the Source of all wisdom and intelligence, has done all this shows that He has not created man to return to dust after a life of merely 60 or 70 years. On the contrary, He has created him for a better, fuller and everlasting life which he must live after he has shed the encumbrances of his physical tabernacle.
After death the human soul does not go at once to Heaven or Hell. There is an intermediate state called Barzakh in which it is made to taste some of the good or bad results of its deeds; and Resurrection, which will herald a full and complete requital, will take place later.
19:34; 22:67; 30:41; 40:12; 45:27.
Important Words:
اموات (without life) is the plural of میت which means: (1) a thing dead, or (2) a thing without life. Thus the word میت is used both for a thing which so far has had no life and for a thing which had had life but is now dead. The word میت is also used about one who is dying or is nearing death but has not yet died (Lane). See also 2:20.
احیا (he gave life) is derived from حیی which means, he lived or he had life. The transitive form احیا means, he gave life, he brought to life, he saved the life of (Aqrab & Lane).
حیاة (life) which is the opposite of موت (death) signifies: (1) the faculty of growth, as in an animal or a plant; (2) the faculty of sensation; (3) the faculty of intellect; (4) freedom from grief or sorrow; (5) everlasting life in the world to come; (6) advantage or profit or a means thereof; (7) state of activity and power (Lane).
تکفرون (you disbelieve) is derived from کفر (he disbelieved) already explained under 2:7. The infinitive form is کفر(disbelief). کفربالله (disbelief in Allah) means not only disbelieving in the existence of God but also denying His attributes and refusing to obey His commandments.
Commentary:
This verse reverts to the original subject of revelation. The question of the reward of believers and the punishment of disbelievers was only incidental. The real subject is that of revelation. In this verse the Quran explains why spiritual life would be impossible without revelation. Nobody can know anything about the next life without the help and guidance of God Who alone knows everything. The verse points out that when God provides for our physical needs, there is no reason why He should not provide for our spiritual needs, which are much more important.
God is Wise. If human life had no purpose, God would not have created it; having created it, He would not have made it subject to death, unless there had been an afterlife. If death were the end of all life, the creation of man would turn out to be mere sport. The fact that God does all this shows that He has created man not to return to dust after a life of 60 or 70 years but for a better, fuller and everlasting life, which he must live after death.
The word "then" in the clause, then to Him shall you be made to return, hints that after death the human soul does not at once go to Heaven or Hell. There is an interim period in which the soul is made to taste some of the good or bad results of its deeds. The resurrection which will herald a full and complete requital will take place later.
The mentioning of life twice (in the words احیا and یحیی) may also refer to the rise of Islam in this world, for Islam is the means of spiritual life. Islam had its first life in the time of the Holy Prophet; the second life was to come in the Latter Days. This is referred to in 62: 4, where it is said that the Holy Prophet of Islam will make, as it were, a second appearance in the world. The promise has been fulfilled in the person of the Holy Founder of the Ahmadiyya Movement.
e
19:34; 22:67; 30:41; 40:12; 45:27.
30
本节经文表明了这一至高无上的真理, 即人的生命并不以肉体的消亡和灭绝而结束, 因为生命中孕育着重大的意义, 不会由于肉体的腐朽和死亡而结束。如果生命没有巨大的意义, 安拉不会创造它, 而在创造出生命之后, 要不是有后世的话, 也不会使它遭受死亡。假如死亡是全部生命的结束, 那么, 人类的产生将是 “一个纯粹的游戏和消遣”, 这大大反映出安拉的智慧。安拉--------所有聪明和智慧的泉源, 做了这所有的一切。这个事实表明, 他创造人类并不是为了只是六、七十岁过一生之后重新变成尘土。正相反, 安拉创造人是为了使人摆脱肉体累赘之后肯定会有一个更美好、更丰满而永恒的人生。
31
人死亡之后, 灵魂并不马上进入天园或火狱。有一个称之为 بَرْزَخْ (Barzakh) 的中间状态, 在这状态中, 灵魂不得不品尝他行为的善恶报酬; 尔后将产生复活, 这个复活预示一个充分而完全的报应将要来临。
a
19:34; 22:67; 30:41; 40:12; 45:27.
35
Important Words:
اموات (without life) is the plural of میت which means: (1) a thing dead, or (2) a thing without life. Thus the word میت is used both for a thing which so far has had no life and for a thing which had had life but is now dead. The word میت is also used about one who is dying or is nearing death but has not yet died (Lane). See also 2:20.
احیا (he gave life) is derived from حیی which means, he lived or he had life. The transitive form احیا means, he gave life, he brought to life, he saved the life of (Aqrab & Lane).
حیاة (life) which is the opposite of موت (death) signifies: (1) the faculty of growth, as in an animal or a plant; (2) the faculty of sensation; (3) the faculty of intellect; (4) freedom from grief or sorrow; (5) everlasting life in the world to come; (6) advantage or profit or a means thereof; (7) state of activity and power (Lane).
تکفرون (you disbelieve) is derived from کفر (he disbelieved) already explained under 2:7. The infinitive form is کفر(disbelief). کفربالله (disbelief in Allah) means not only disbelieving in the existence of God but also denying His attributes and refusing to obey His commandments.
Commentary:
This verse reverts to the original subject of revelation. The question of the reward of believers and the punishment of disbelievers was only incidental. The real subject is that of revelation. In this verse the Quran explains why spiritual life would be impossible without revelation. Nobody can know anything about the next life without the help and guidance of God Who alone knows everything. The verse points out that when God provides for our physical needs, there is no reason why He should not provide for our spiritual needs, which are much more important.
God is Wise. If human life had no purpose, God would not have created it; having created it, He would not have made it subject to death, unless there had been an afterlife. If death were the end of all life, the creation of man would turn out to be mere sport. The fact that God does all this shows that He has created man not to return to dust after a life of 60 or 70 years but for a better, fuller and everlasting life, which he must live after death.
The word "then" in the clause, then to Him shall you be made to return, hints that after death the human soul does not at once go to Heaven or Hell. There is an interim period in which the soul is made to taste some of the good or bad results of its deeds. The resurrection which will herald a full and complete requital will take place later.
The mentioning of life twice (in the words احیا and یحیی) may also refer to the rise of Islam in this world, for Islam is the means of spiritual life. Islam had its first life in the time of the Holy Prophet; the second life was to come in the Latter Days. This is referred to in 62: 4, where it is said that the Holy Prophet of Islam will make, as it were, a second appearance in the world. The promise has been fulfilled in the person of the Holy Founder of the Ahmadiyya Movement.
a
19:34; 22:67; 30:41; 40:12; 45:27.
50
Amwat is the plural of Mayyit which means, a thing dead, or without life. Thus the word is used both for a thing which so far has had no life and also for a thing which had life but is now dead and defunct. The word is also used about one who is dying or is nearing death but has not yet died (Lane).
51
Hayat signifies, (1) the faculty of growth; (2) of sensation; (3) of intellect; (4) freedom from grief or sorrow; (5) everlasting life in the world to come; (6) advantage or profit or a means thereof; (7) state of activity and power (Lane).
52
The verse points to the supreme truth that man’s life does not end with the extinction and dissolution of his physical body, as it is pregnant with too big an import to end with the latter’s decay and death. If life had no great purpose God would not have created it and, after having created it, would not have made it subject to death unless there had been an afterlife. If death were the end of all life, then the creation of man would have been "a mere sport and pastime" and this would have constituted a great reflection on the wisdom of God. The fact that God, the Source of all wisdom and intelligence, has done all this shows that He has not created man to return to dust after a life of merely 60 or 70 years. On the contrary, He has created him for a better, fuller and everlasting life which he must live after he has shed the encumbrances of his physical tabernacle.
53
After death the human soul does not go at once to Heaven or Hell. There is an intermediate state called Barzakh in which it is made to taste some of the good or bad results of its deeds; and Resurrection, which will herald a full and complete requital, will take place later.
وَيَقُولُ ٱلْإِنسَٰنُ أَءِذَا مَا مِتُّ لَسَوْفَ أُخْرَجُ حَيًّا
23:38; 36:79.
23:38; 36:79.
Al-Insan (man) does not here mean man in general but a particular class of men, viz. those unfortunate disbelievers who doubt the existence of the Life after death. In fact, there are very few people in the world who totally deny the existence of the Hereafter. It is not by words of mouth but by their actual actions and deeds—their entire engrossment in material pursuits—that they express their doubt or denial of the Life beyond the grave.
23:38; 36:79.
Commentary:
الانسان (man) does not here mean man in general but a particular class of men, viz. those who doubt the existence of the life after death. In fact, there are very few people in the world who totally deny the existence of the Hereafter. It is not by their words of mouth but by their actual actions and deeds—their entire engrossment in material pursuits, that they express their doubt or denial of the life beyond the grave. The interrogative form of the words used in the verse shows that such people suffer merely from a lack of certainty with regard to life after death and not that they totally deny it. As the Surah deals with Christian dogmas and doctrines, so the present and the following several verses deal also with the doubts of Christians about life after death.
b
23:38; 36:79.
b
23:38; 36:79.
2207
Commentary:
الانسان (man) does not here mean man in general but a particular class of men, viz. those who doubt the existence of the life after death. In fact, there are very few people in the world who totally deny the existence of the Hereafter. It is not by their words of mouth but by their actual actions and deeds—their entire engrossment in material pursuits, that they express their doubt or denial of the life beyond the grave. The interrogative form of the words used in the verse shows that such people suffer merely from a lack of certainty with regard to life after death and not that they totally deny it. As the Surah deals with Christian dogmas and doctrines, so the present and the following several verses deal also with the doubts of Christians about life after death.
a
23:38; 36:79.
1788
Al-Insan (man) does not here mean man in general but a particular class of men, viz. those unfortunate disbelievers who doubt the existence of the Life after death. In fact, there are very few people in the world who totally deny the existence of the Hereafter. It is not by words of mouth but by their actual actions and deeds—their entire engrossment in material pursuits—that they express their doubt or denial of the Life beyond the grave.