Topic: Not Immortal
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.
كُلُّ نَفْسٍ ذَآئِقَةُ ٱلْمَوْتِ ۗ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ ٱلْقِيَٰمَةِ ۖ فَمَن زُحْزِحَ عَنِ ٱلنَّارِ وَأُدْخِلَ ٱلْجَنَّةَ فَقَدْ فَازَ ۗ وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا مَتَٰعُ ٱلْغُرُورِ
دنیا میں بدلہ ملتا ہے مگر وہ پورا نہیں ہوتا۔ مومن کے شایان شان بدلہ جو خداتعالیٰ کی رحیمیّت کا کھلا ثبوت ہوتا ہے قیامت کو ہی مل سکتا ہے۔
21:36; 29:58
4:174; 35:31; 39:36.
Death is the most certain phenomenon in nature and yet man’s attitude towards it is of complete disregard and indifference. Worldly life has been here called a vain and illusory thing, because, on the face of it, it appears to be a very attractive and sweet thing, but when one becomes engrossed in seeking its pleasures and profits, one finds it bitter and deceptive.
21:36; 29:58.
4:174; 35:31; 39:36.
Commentary:
Death is the most certain phenomenon in nature and yet man’s attitude toward it is of disregard and indifference. The worldly life has been here called a vain and illusory thing, because on the face of it, it appears to be a very attractive and sweet thing, but when one becomes engrossed in seeking its pleasures and profits, one finds it bitter and deceptive.
c
21:36; 29:58
d
4:174; 35:31; 39:36.
2
دنیا میں بدلہ ملتا ہے مگر وہ پورا نہیں ہوتا۔ مومن کے شایان شان بدلہ جو خداتعالیٰ کی رحیمیّت کا کھلا ثبوت ہوتا ہے قیامت کو ہی مل سکتا ہے۔
a
21:36; 29:58.
b
4:174; 35:31; 39:36.
468
Commentary:
Death is the most certain phenomenon in nature and yet man’s attitude toward it is of disregard and indifference. The worldly life has been here called a vain and illusory thing, because on the face of it, it appears to be a very attractive and sweet thing, but when one becomes engrossed in seeking its pleasures and profits, one finds it bitter and deceptive.
c
21:36; 29:58
d
4:174; 35:31; 39:36.
542
Death is the most certain phenomenon in nature and yet man’s attitude towards it is of complete disregard and indifference. Worldly life has been here called a vain and illusory thing, because, on the face of it, it appears to be a very attractive and sweet thing, but when one becomes engrossed in seeking its pleasures and profits, one finds it bitter and deceptive.
۞ مِنْهَا خَلَقْنَٰكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَىٰ
7:26; 71:18, 19.
7:26; 71:18, 19.
7:26; 71:18-19.
Commentary:
The words, into it shall We cause you to return, give rise to a natural question, viz. where does human soul go after man dies and his body decays and is completely dissolved? The answer to this question as given by the Quran is that the human soul acquires a new body after its departure from its physical habitat and also an abode according to the nature of the deeds which man may have done during his life on earth. Man’s real sepulchre is the place to which God consigns his soul after death according to his works in this life. It is not the pit in which his dead body is placed. It is an abode of happiness or misery according to his spiritual condition.
The sentence, And from this earth shall We bring you forth once more, 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 He would not have made it subject to death unless there had been an afterlife. So 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 but, 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.
The verse also embodies a refutation of the religious beliefs of Pharaoh’s people who worshipped the stars.
a
7:26; 71:18, 19.
b
7:26; 71:18-19.
2275
Commentary:
The words, into it shall We cause you to return, give rise to a natural question, viz. where does human soul go after man dies and his body decays and is completely dissolved? The answer to this question as given by the Quran is that the human soul acquires a new body after its departure from its physical habitat and also an abode according to the nature of the deeds which man may have done during his life on earth. Man’s real sepulchre is the place to which God consigns his soul after death according to his works in this life. It is not the pit in which his dead body is placed. It is an abode of happiness or misery according to his spiritual condition.
The sentence, And from this earth shall We bring you forth once more, 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 He would not have made it subject to death unless there had been an afterlife. So 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 but, 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.
The verse also embodies a refutation of the religious beliefs of Pharaoh’s people who worshipped the stars.
d
7:26; 71:18, 19.
وَمَا جَعَلْنَا لِبَشَرٍ مِّن قَبْلِكَ ٱلْخُلْدَ ۖ أَفَإِي۟ن مِّتَّ فَهُمُ ٱلْخَٰلِدُونَ
دیکھئے مفردات راغب۔
All the different Dispensations and religious systems before the Holy Prophet were decreed and destined to suffer spiritual decay and death, and it was only the Dispensation of the Holy Prophet—the Islamic Dispensation— which was to live and continue till the end of time. The implication of the verse may also be that no human being is immune from decay or death, not even the Holy Prophet. Eternity and everlastingness are God’s own exclusive attributes.
Important Words:
خلد is syn. with خلود which is infinitive noun from خلد (khalada) which means, he stayed for long. خلد بالمکان means, he stayed in the place. خلد الی الارض means, he stuck to the earth. خلد الیه means, he inclined to him. خلد (khuld) or خلود means, the immunity of a thing from speedy decay or deterioration and its remaining in a certain condition for a long time. The mountains are called خوالد (khawalid) on account of their long life (Lane & Aqrab).
Commentary:
The verse seems to signify that all the different Dispensations and religious systems before the Holy Prophet were decreed and destined to suffer spiritual decay and death and that it was only the Dispensation of the Holy Prophet—the Islamic Dispensation, which was to live and continue till the end of time. That is to say that all avenues to spiritual progress are closed after the Holy Prophet and only the door of Islam is left open to mankind to attain salvation and nearness to God. The words, "if then thou shouldst die shall they live forever," also seem to signify that if the Islamic Dispensation were to die, which is inconceivable, then there will be no spiritual light left and all humanity will suffer spiritual death. The implication of the verse may also be that no human being is immune from decay or death, not even the Holy Prophet. Eternity and everlastingness are God’s own exclusive attributes.
2
دیکھئے مفردات راغب۔
2375
Important Words:
خلد is syn. with خلود which is infinitive noun from خلد (khalada) which means, he stayed for long. خلد بالمکان means, he stayed in the place. خلد الی الارض means, he stuck to the earth. خلد الیه means, he inclined to him. خلد (khuld) or خلود means, the immunity of a thing from speedy decay or deterioration and its remaining in a certain condition for a long time. The mountains are called خوالد (khawalid) on account of their long life (Lane & Aqrab).
Commentary:
The verse seems to signify that all the different Dispensations and religious systems before the Holy Prophet were decreed and destined to suffer spiritual decay and death and that it was only the Dispensation of the Holy Prophet—the Islamic Dispensation, which was to live and continue till the end of time. That is to say that all avenues to spiritual progress are closed after the Holy Prophet and only the door of Islam is left open to mankind to attain salvation and nearness to God. The words, "if then thou shouldst die shall they live forever," also seem to signify that if the Islamic Dispensation were to die, which is inconceivable, then there will be no spiritual light left and all humanity will suffer spiritual death. The implication of the verse may also be that no human being is immune from decay or death, not even the Holy Prophet. Eternity and everlastingness are God’s own exclusive attributes.
1887
All the different Dispensations and religious systems before the Holy Prophet were decreed and destined to suffer spiritual decay and death, and it was only the Dispensation of the Holy Prophet—the Islamic Dispensation— which was to live and continue till the end of time. The implication of the verse may also be that no human being is immune from decay or death, not even the Holy Prophet. Eternity and everlastingness are God’s own exclusive attributes.
كُلُّ نَفْسٍ ذَآئِقَةُ ٱلْمَوْتِ ۗ وَنَبْلُوكُم بِٱلشَّرِّ وَٱلْخَيْرِ فِتْنَةً ۖ وَإِلَيْنَا تُرْجَعُونَ
Commentary:
There are two ways to test the mettle of a person, viz. (a) by making him pass through the fire of trials and tribulations; and (b) by bestowing upon him wealth and material power and prosperity. God tries His servants in both these ways. This is the significance of this verse. Or the verse may also mean that God tries man by raising His Prophets and by affording him the opportunity to win His pleasure by accepting and following them; and sometimes when a long period of spiritual darkness ensues and no Divine Reformer is present in the world, He gives men of intellect and broad vision an opportunity to follow the dictates of conscience and right teaching which is in harmony with human nature in order that they should, instead of allowing themselves to be carried away like the common run of men by the current of sin and iniquity, establish in the world the usages and practices of God’s Prophets.
2376
Commentary:
There are two ways to test the mettle of a person, viz. (a) by making him pass through the fire of trials and tribulations; and (b) by bestowing upon him wealth and material power and prosperity. God tries His servants in both these ways. This is the significance of this verse. Or the verse may also mean that God tries man by raising His Prophets and by affording him the opportunity to win His pleasure by accepting and following them; and sometimes when a long period of spiritual darkness ensues and no Divine Reformer is present in the world, He gives men of intellect and broad vision an opportunity to follow the dictates of conscience and right teaching which is in harmony with human nature in order that they should, instead of allowing themselves to be carried away like the common run of men by the current of sin and iniquity, establish in the world the usages and practices of God’s Prophets.
وَأَنَّ ٱلسَّاعَةَ ءَاتِيَةٌ لَّا رَيْبَ فِيهَا وَأَنَّ ٱللَّهَ يَبْعَثُ مَن فِى ٱلْقُبُورِ
15:86; 18:22; 20:16; 40:60; 45:33.
اس آیت میں اَلسَّاعَۃ کا لفظ ہے۔ اور اَلْ اس بات پر دلالت کرتا ہے کہ اس کے بعد کا لفظ لوگوں کے ذہنوں میں ہے۔ اس لئے ہم نے ’’وقت مقرر‘‘کے الفاظ سے ترجمہ کیا ہے۔
15:86; 18:22; 20:16; 40:60; 45:33.
15:86; 18:22; 20:16; 40:60; 45:33.
Commentary:
The verse continues the theme of its predecessor and like it constitutes an inevitable conclusion to v. 6 viz. "that the Hour will certainly come and that Allah will raise up those who are in the graves." The expression "who are in the graves" may also refer to those who are spiritually dead and are waiting for a Divine Reformer to come and raise them from their graves, i.e. their spiritual death. This expression and the word الموتی (the dead) in the preceding verse may be taken as depicting two aspects of the spiritually dead people.
e
15:86; 18:22; 20:16; 40:60; 45:33.
1
اس آیت میں اَلسَّاعَۃ کا لفظ ہے۔ اور اَلْ اس بات پر دلالت کرتا ہے کہ اس کے بعد کا لفظ لوگوں کے ذہنوں میں ہے۔ اس لئے ہم نے ’’وقت مقرر‘‘کے الفاظ سے ترجمہ کیا ہے۔
a
15:86; 18:22; 20:16; 40:60; 45:33.
2443
Commentary:
The verse continues the theme of its predecessor and like it constitutes an inevitable conclusion to v. 6 viz. "that the Hour will certainly come and that Allah will raise up those who are in the graves." The expression "who are in the graves" may also refer to those who are spiritually dead and are waiting for a Divine Reformer to come and raise them from their graves, i.e. their spiritual death. This expression and the word الموتی (the dead) in the preceding verse may be taken as depicting two aspects of the spiritually dead people.
d
15:86; 18:22; 20:16; 40:60; 45:33.
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.
كُلُّ نَفْسٍ ذَآئِقَةُ ٱلْمَوْتِ ۖ ثُمَّ إِلَيْنَا تُرْجَعُونَ
3:186; 21:36.
3:186; 21:36.
3:186; 21:36.
Commentary:
Here the subject of the preceding verse continues. The believers are told that they should be prepared to sacrifice everything for the sake of God and should fear nothing, not even death, as death spares no one and knows no boundaries.
a
3:186; 21:36.
a
3:186; 21:36.
2981
Commentary:
Here the subject of the preceding verse continues. The believers are told that they should be prepared to sacrifice everything for the sake of God and should fear nothing, not even death, as death spares no one and knows no boundaries.
a
3:186; 21:36.
وَمَن نُّعَمِّرْهُ نُنَكِّسْهُ فِى ٱلْخَلْقِ ۖ أَفَلَا يَعْقِلُونَ
16:71.
یعنی بنو اسرائیل نے لمبی عمر پائی ہے اور اب ان کی کمزوری کا زمانہ آچکا ہے۔ کیونکہ قوموں کی مثال بھی افراد کی طرح ہوتی ہے۔
16:71.
Everything that has life is subject to decay and deterioration. This law applies to nations as to individuals. Like individuals, nations also develop, grow and find their full stature, and then fall a victim to decay, decrepitude and death.
16:71.
Important Words:
ننکسه (We revert him) is derived from نکس. They say نکسه i.e. he turned it upside down; نکس الرجل (nukisa) means, the man became weak and powerless. نکسه (nakkasa) means, he reversed or reverted it (Aqrab). See also 20:66.
Commentary:
The verse points to a very important law of nature, viz. that everything that has life is subject to decay and deterioration. The law applies as well to nations as to individuals. Like individuals, nations also develop, grow and find their full stature, and then fall a victim to decay, decrepitude and death. The verse means to say that peoples who had received new life through Divine revelation have now fallen a prey to spiritual decay and decadence. God has, therefore, decreed that another nation, the Arabs, should rise and grow on the ruins of their grandeur and glory. For that purpose He has raised a Messenger among them.
a
16:71.
1
یعنی بنو اسرائیل نے لمبی عمر پائی ہے اور اب ان کی کمزوری کا زمانہ آچکا ہے۔ کیونکہ قوموں کی مثال بھی افراد کی طرح ہوتی ہے۔
a
16:71.
3258
Important Words:
ننکسه (We revert him) is derived from نکس. They say نکسه i.e. he turned it upside down; نکس الرجل (nukisa) means, the man became weak and powerless. نکسه (nakkasa) means, he reversed or reverted it (Aqrab). See also 20:66.
Commentary:
The verse points to a very important law of nature, viz. that everything that has life is subject to decay and deterioration. The law applies as well to nations as to individuals. Like individuals, nations also develop, grow and find their full stature, and then fall a victim to decay, decrepitude and death. The verse means to say that peoples who had received new life through Divine revelation have now fallen a prey to spiritual decay and decadence. God has, therefore, decreed that another nation, the Arabs, should rise and grow on the ruins of their grandeur and glory. For that purpose He has raised a Messenger among them.
a
16:71.
2459
Everything that has life is subject to decay and deterioration. This law applies to nations as to individuals. Like individuals, nations also develop, grow and find their full stature, and then fall a victim to decay, decrepitude and death.
وَضَرَبَ لَنَا مَثَلًا وَنَسِىَ خَلْقَهُۥ ۖ قَالَ مَن يُحْىِ ٱلْعِظَٰمَ وَهِىَ رَمِيمٌ
19:67; 23:38; 45:25.
19:67; 23:38; 45:25.
19:67; 23:38; 45:25.
Important Words:
رمیم (decayed) is derived from رم. They say رم العظم i.e. the bone became old and decayed. رم الامر means, he repaired or mended the affair. رمیم means, an old and decayed bone (Aqrab & Lane).
g
19:67; 23:38; 45:25.
a
19:67; 23:38; 45:25.
3265
Important Words:
رمیم (decayed) is derived from رم. They say رم العظم i.e. the bone became old and decayed. رم الامر means, he repaired or mended the affair. رمیم means, an old and decayed bone (Aqrab & Lane).
e
19:67; 23:38; 45:25.
أَفَمَا نَحْنُ بِمَيِّتِينَ
23:38; 44:36.
ناقل: بامحاورہ اُردو ترجمے کے لئے اگلی آیت کے ساتھ ترجمہ ملایا گیا ہے۔
یعنی جسمانی موت کے بعد کوئی ایسا عذاب نہیں جسے دائمی موت قرار دیا جائے۔ مومن تو جنت میں ہوگا جو دائمی حیات ہے۔ مگر یہ قول طنز کے طور پر ہے جو مومن کافر سے کہے گا۔
Commentary:
The believer in Paradise is here mentioned as referring to the great destiny of man—his eternal life. He says that man will not suffer death after his departure from this world. His spiritual journey to Eternity will know no end or retreat. It will be one continuous and eternal progress. This same subject has also been dealt with in 44:57 where it is stated: "they will not taste death therein, other than the first death. And He will save them from the punishment of the blazing fire." The verse under comment may also mean that the believer in Paradise will say to his disbelieving companion in Hell that the latter must have now realized that he was wrong in believing that after having been reduced to dust and bones, man will not be given a new life. He will repeat the words of his companion in the previous life who used to say that there would be no prolonged punishment after death.
b
23:38; 44:36.
1
ناقل: بامحاورہ اُردو ترجمے کے لئے اگلی آیت کے ساتھ ترجمہ ملایا گیا ہے۔
2
یعنی جسمانی موت کے بعد کوئی ایسا عذاب نہیں جسے دائمی موت قرار دیا جائے۔ مومن تو جنت میں ہوگا جو دائمی حیات ہے۔ مگر یہ قول طنز کے طور پر ہے جو مومن کافر سے کہے گا۔
3309
Commentary:
The believer in Paradise is here mentioned as referring to the great destiny of man—his eternal life. He says that man will not suffer death after his departure from this world. His spiritual journey to Eternity will know no end or retreat. It will be one continuous and eternal progress. This same subject has also been dealt with in 44:57 where it is stated: "they will not taste death therein, other than the first death. And He will save them from the punishment of the blazing fire." The verse under comment may also mean that the believer in Paradise will say to his disbelieving companion in Hell that the latter must have now realized that he was wrong in believing that after having been reduced to dust and bones, man will not be given a new life. He will repeat the words of his companion in the previous life who used to say that there would be no prolonged punishment after death.
إِلَّا مَوْتَتَنَا ٱلْأُولَىٰ وَمَا نَحْنُ بِمُعَذَّبِينَ
23:38; 44:36.
ناقل: بامحاورہ اُردو ترجمے کے لئے پچھلی آیت کے ساتھ ترجمہ ملایا گیا ہے۔
یعنی جسمانی موت کے بعد کوئی ایسا عذاب نہیں جسے دائمی موت قرار دیا جائے۔ مومن تو جنت میں ہوگا جو دائمی حیات ہے۔ مگر یہ قول طنز کے طور پر ہے جو مومن کافر سے کہے گا۔
23:38; 44:36.
The believer in Paradise is here mentioned as referring to the great destiny of man—his eternal life. He says that man will not suffer death after his departure from this world. His spiritual journey to Eternity will know no end or retreat.
23:38; 44:36.
b
23:38; 44:36.
1
ناقل: بامحاورہ اُردو ترجمے کے لئے پچھلی آیت کے ساتھ ترجمہ ملایا گیا ہے۔
2
یعنی جسمانی موت کے بعد کوئی ایسا عذاب نہیں جسے دائمی موت قرار دیا جائے۔ مومن تو جنت میں ہوگا جو دائمی حیات ہے۔ مگر یہ قول طنز کے طور پر ہے جو مومن کافر سے کہے گا۔
a
23:38; 44:36.
b
23:38; 44:36.
2484
The believer in Paradise is here mentioned as referring to the great destiny of man—his eternal life. He says that man will not suffer death after his departure from this world. His spiritual journey to Eternity will know no end or retreat.
قَالُوا۟ رَبَّنَآ أَمَتَّنَا ٱثْنَتَيْنِ وَأَحْيَيْتَنَا ٱثْنَتَيْنِ فَٱعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَىٰ خُرُوجٍ مِّن سَبِيلٍ
اَمَتَّنَا اثْنَتَیْنِ میں ایک تو وہ موت مراد ہے جو پیدائش سے پہلے زمانہ کے ساتھ تعلق رکھتی ہے اس کو یاد دلا کر وہ کہتے ہیں کہ الٰہی تو نے دو دفعہ ہم پر ایسی حالت طاری کی کہ ہم مُردوں کی مانند تھے۔ ایک دفعہ پیدائش سے پہلے اور ایک دفعہ زندگی کے بعد۔ اَحْیَیْتَنَا اثْنَتَیْنِ میں بھی دو زندگیوں کی طرف اشارہ کیا ہے ایک دفعہ جب ماں کے پیٹ سے بچہ نکلا اور اس نے سانس لیا اور دوسری دفعہ جب وہ اس دنیا میں زندگی گذار کر مرے گا اور پھر زندہ کیا جائے گا۔
یعنی دو دفعہ موت کے بعد ہمیں زندگی ملی مگر پھر بھی ہم نے نصیحت حاصل نہ کی۔ تو کیا یہ ہمارا گناہ ناقابلِ معافی ہوگا یا کوئی ایسا ذریعہ بھی ہے جس سے معافی مل جائے۔ قرآن کریم سے معلوم ہوتا ہے کہ اس دنیا میں تو یہ موقعہ ہے کہ انسان وقت کے نبی کو قبول کرے اور توبہ کرے تو اس کے پچھلے سب گناہ معاف ہو جاتے ہیں اور دوسرا موقعہ مرنے کے بعد شفاعت کا ہے جس کا ذکر قرآن کریم میں آچکا ہے کہ نبیوں اور فرشتوں کے ذریعہ سے جن کو خداتعالیٰ شفاعت کرنے کی اجازت دے گا بعض لوگ نجات پا جائیں گے (ترمذی ابواب صفۃ القیامۃ۔ باب ماجاء فی الشفاعَۃِ و بخاری کتاب الرقاق)
30:41.
The state before birth is a sort of death and the end of this life is the second death. The birth and the Resurrection are the two lives.
30:41.
Commentary:
The state before birth is a sort of death and the end of this life is the second death. The birth and the Resurrection are the two lives.
b
30:41.
1156
诞生前的状态是一种死亡的形式, 而此生的了结是第二次死亡。诞生和复生是两次生命。
1
اَمَتَّنَا اثْنَتَیْنِ میں ایک تو وہ موت مراد ہے جو پیدائش سے پہلے زمانہ کے ساتھ تعلق رکھتی ہے اس کو یاد دلا کر وہ کہتے ہیں کہ الٰہی تو نے دو دفعہ ہم پر ایسی حالت طاری کی کہ ہم مُردوں کی مانند تھے۔ ایک دفعہ پیدائش سے پہلے اور ایک دفعہ زندگی کے بعد۔ اَحْیَیْتَنَا اثْنَتَیْنِ میں بھی دو زندگیوں کی طرف اشارہ کیا ہے ایک دفعہ جب ماں کے پیٹ سے بچہ نکلا اور اس نے سانس لیا اور دوسری دفعہ جب وہ اس دنیا میں زندگی گذار کر مرے گا اور پھر زندہ کیا جائے گا۔
2
یعنی دو دفعہ موت کے بعد ہمیں زندگی ملی مگر پھر بھی ہم نے نصیحت حاصل نہ کی۔ تو کیا یہ ہمارا گناہ ناقابلِ معافی ہوگا یا کوئی ایسا ذریعہ بھی ہے جس سے معافی مل جائے۔ قرآن کریم سے معلوم ہوتا ہے کہ اس دنیا میں تو یہ موقعہ ہے کہ انسان وقت کے نبی کو قبول کرے اور توبہ کرے تو اس کے پچھلے سب گناہ معاف ہو جاتے ہیں اور دوسرا موقعہ مرنے کے بعد شفاعت کا ہے جس کا ذکر قرآن کریم میں آچکا ہے کہ نبیوں اور فرشتوں کے ذریعہ سے جن کو خداتعالیٰ شفاعت کرنے کی اجازت دے گا بعض لوگ نجات پا جائیں گے (ترمذی ابواب صفۃ القیامۃ۔ باب ماجاء فی الشفاعَۃِ و بخاری کتاب الرقاق)
a
30:41.
3503
Commentary:
The state before birth is a sort of death and the end of this life is the second death. The birth and the Resurrection are the two lives.
a
30:41.
2598
The state before birth is a sort of death and the end of this life is the second death. The birth and the Resurrection are the two lives.
مَّا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ
43:81; 82:11, 12; 86:5.
43:81; 82:11, 12; 86:5.
43:81; 82:11-12.
Important Words:
یلفظ (he utters) is aorist from لفظ. They say لفظه البحر i.e. the sea cast it forth upon the shore, لفظ فلان نفسه means, such a one died. لفظ القول او بالقول means, he uttered or spoke the word (Lane & Aqrab).
عتید (ready) is derived from عتد. They say عتد الشیء i.e. the thing was or became ready, at hand, prepared; it became great, big or bulky. عتید means, ready, at hand, near; bulky, big or great (Lane & Aqrab).
a
43:81; 82:11, 12; 86:5.
a
43:81; 82:11-12.
3871
Important Words:
یلفظ (he utters) is aorist from لفظ. They say لفظه البحر i.e. the sea cast it forth upon the shore, لفظ فلان نفسه means, such a one died. لفظ القول او بالقول means, he uttered or spoke the word (Lane & Aqrab).
عتید (ready) is derived from عتد. They say عتد الشیء i.e. the thing was or became ready, at hand, prepared; it became great, big or bulky. عتید means, ready, at hand, near; bulky, big or great (Lane & Aqrab).
a
43:81; 82:11, 12; 86:5.
وَجَآءَتْ سَكْرَةُ ٱلْمَوْتِ بِٱلْحَقِّ ۖ ذَٰلِكَ مَا كُنتَ مِنْهُ تَحِيدُ
6:94; 23:100.
6:94; 23:100.
6:94; 23:100.
Important Words:
تحید (thou wast trying to run from) is derived from حاد. They say حاد عنه او منه i.e. he turned aside or away from it; he removed or went away or went far away from it; he shunned or avoided it from fear or disdain. حاد عن الطریق means, he turned aside from the road (Lane & Aqrab).
b
6:94; 23:100.
b
6:94; 23:100.
3872
Important Words:
تحید (thou wast trying to run from) is derived from حاد. They say حاد عنه او منه i.e. he turned aside or away from it; he removed or went away or went far away from it; he shunned or avoided it from fear or disdain. حاد عن الطریق means, he turned aside from the road (Lane & Aqrab).
b
6:94; 23:100.
كُلُّ مَنْ عَلَيْهَا فَانٍ
28:89.
Commentary:
Man with all his great works and achievements and all those things that have been created for his use and service, in fact, the whole universe, is subject to decay and death and is eventually destined to perish. God alone will abide because He is Self-Subsisting, All-Sustaining, Independent and Besought of all. See next verse.
b
28:89.
1350
全宇宙都容易腐朽、死亡并最终注定要彻底消亡。唯有安拉永存, 因为安拉是自立的, 支撑万物的, 独立而普济众生的。
b
28:89.
4064
Commentary:
Man with all his great works and achievements and all those things that have been created for his use and service, in fact, the whole universe, is subject to decay and death and is eventually destined to perish. God alone will abide because He is Self-Subsisting, All-Sustaining, Independent and Besought of all. See next verse.
a
28:89.
2930
The whole universe is subject to decay and death and eventually is destined to perish. God alone will abide because He is Self-Subsisting, All-Sustaining, Independent and Besought of all.
وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو ٱلْجَلَٰلِ وَٱلْإِكْرَامِ
وَجْه (Wajh) 的意思中有一个是, 人所关心的或人所注意的 (28:89); 事物本身; 宠爱; 赞同 (اَقْرَبْ, Aqrab)。因为地球将化为乌有, 天体消失无遗, 整个物质宇宙不再存在, 然而人的理性却要求有一个不会变化或衰败的存在。这存在就是全宇宙的创造者, 万物的第一个也是最后的起因。这节经文和以上几节指的是同时起作用的两条不变的自然法则, 那就是 (1) 每一事物都会衰微, 腐朽和死亡; (2) 顺从真主的经典就能确保生命的继续。
یہاں وَجْہٌ کا لفظ ہے جو مصدر کے معنے میں بھی آتا ہے اور مصدر بمعنے اسم فاعل بھی ہوتا ہے اور اسم مفعول بھی۔ یہاں ہم نے اسے اسم مفعول کے معنے میں استعمال کیا ہے جس کی رو سے آیت کا یہ ترجمہ کیا گیا ہے کہ صرف وہی چیز بچتی ہے جس کی طرف تیرے ربّ کی توجہ ہو۔
Wajh, among other things, means, that which is under one’s care, or, 'to which one directs one’s attention' (28:89); the thing itself; favour; countenance (Aqrab). Since the earth will be reduced to nothing and heavenly bodies all brought to naught and the whole material universe made non- existent, still human reason demands that there should be a Being Who should never die nor be subject to change or decay. Such a Being is God Who created the whole universe and Who is the First and Final Cause of all things. The present and the previous verses point to two immutable laws of nature which work simultaneously, viz. (1) everything is subject to decline, decadence and death; and (2) compliance with Divine laws ensures continuity of life.
Commentary:
For وجه (person) see 2:113. Among other things the word means, "that which is under the care of God" or "to which God directs His attention." In 28:89, we have کل شیء ھالک الا وجھه i.e. everything will perish except that which is under the care and protection of God or that by which His pleasure is sought. The word also means, the thing itself; object and motive; favour or countenance as جعل ذالک لوجه اللّٰه i.e. he did it in order to obtain the favour of God (Lane & Aqrab).
Commentary:
The verse embodies a very sound and solid argument to prove and support God’s existence. It purports to say that since the earth is to be reduced to nothing and heavenly bodies all brought to nought and the whole material universe made non-existent, still human reason demands that there should be a being who should remain and who should never die nor be subject to change or decay. Such a Being is God Who created the whole universe and Who is the First and Final Cause of all things. The present and the previous verse point to two immutable laws of nature working simultaneously, viz. (1) everything is subject to decline, decadence and death, and (2) compliance with divine laws ensures continuity of life.
1351
وَجْه (Wajh) 的意思中有一个是, 人所关心的或人所注意的 (28:89); 事物本身; 宠爱; 赞同 (اَقْرَبْ, Aqrab)。因为地球将化为乌有, 天体消失无遗, 整个物质宇宙不再存在, 然而人的理性却要求有一个不会变化或衰败的存在。这存在就是全宇宙的创造者, 万物的第一个也是最后的起因。这节经文和以上几节指的是同时起作用的两条不变的自然法则, 那就是 (1) 每一事物都会衰微, 腐朽和死亡; (2) 顺从真主的经典就能确保生命的继续。
2
یہاں وَجْہٌ کا لفظ ہے جو مصدر کے معنے میں بھی آتا ہے اور مصدر بمعنے اسم فاعل بھی ہوتا ہے اور اسم مفعول بھی۔ یہاں ہم نے اسے اسم مفعول کے معنے میں استعمال کیا ہے جس کی رو سے آیت کا یہ ترجمہ کیا گیا ہے کہ صرف وہی چیز بچتی ہے جس کی طرف تیرے ربّ کی توجہ ہو۔
4065
Commentary:
For وجه (person) see 2:113. Among other things the word means, "that which is under the care of God" or "to which God directs His attention." In 28:89, we have کل شیء ھالک الا وجھه i.e. everything will perish except that which is under the care and protection of God or that by which His pleasure is sought. The word also means, the thing itself; object and motive; favour or countenance as جعل ذالک لوجه اللّٰه i.e. he did it in order to obtain the favour of God (Lane & Aqrab).
Commentary:
The verse embodies a very sound and solid argument to prove and support God’s existence. It purports to say that since the earth is to be reduced to nothing and heavenly bodies all brought to nought and the whole material universe made non-existent, still human reason demands that there should be a being who should remain and who should never die nor be subject to change or decay. Such a Being is God Who created the whole universe and Who is the First and Final Cause of all things. The present and the previous verse point to two immutable laws of nature working simultaneously, viz. (1) everything is subject to decline, decadence and death, and (2) compliance with divine laws ensures continuity of life.
2931
Wajh, among other things, means, that which is under one’s care, or, 'to which one directs one’s attention' (28:89); the thing itself; favour; countenance (Aqrab). Since the earth will be reduced to nothing and heavenly bodies all brought to naught and the whole material universe made non- existent, still human reason demands that there should be a Being Who should never die nor be subject to change or decay. Such a Being is God Who created the whole universe and Who is the First and Final Cause of all things. The present and the previous verses point to two immutable laws of nature which work simultaneously, viz. (1) everything is subject to decline, decadence and death; and (2) compliance with Divine laws ensures continuity of life.
يَوْمَ يَبْعَثُهُمُ ٱللَّهُ جَمِيعًا فَيُنَبِّئُهُم بِمَا عَمِلُوٓا۟ ۚ أَحْصَىٰهُ ٱللَّهُ وَنَسُوهُ ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ شَهِيدٌ