Topic: Maqam
View Aspects
وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَٰتُنَا بَيِّنَٰتٍ قَالَ ٱلَّذِينَ كَفَرُوا۟ لِلَّذِينَ ءَامَنُوٓا۟ أَىُّ ٱلْفَرِيقَيْنِ خَيْرٌ مَّقَامًا وَأَحْسَنُ نَدِيًّا
单纯的标志、征象或迹象是把其证据的基础建立在理性、智力和经验之上。而这些证据指出一个事物的存在和目的并使其得到承认。但是明显的征象是那些征象和证据或理性, 它们不仅指出并证明那件事物的存在, 而且适用于需要指证的时与事, 同时也有其要完成的高尚目的。
Mere 'Signs' are those proofs and arguments based on reason, intellect and experience which point to the existence of a thing, its aim and purpose, and establish it. But 'manifest Signs' are those Signs and arguments or reasons which not only point to the existence of a thing and prove it, but are quite suited to the occasion and to the problem they are intended to prove and which also have a very noble and sublime purpose to serve, that they eminently do.
Important Words:
ندیاً (assembly) is derived from ندا. They say ندا القوم i.e. the people gathered and came to a meeting. ندی means, النادی i.e. an assembly (Aqrab).
Commentary:
آیات (Signs) are those proofs and arguments based on reason, intellect and experience, which point to the existence of a thing, its aim and purpose, and establish it. آیات بینات (manifest Signs) are those Signs and arguments or reasons which not only point to the existence of a thing and prove it but are quite suited to the occasion and to the problem which they are intended to prove, and they have a very noble and sublime purpose to serve which they eminently do.
This verse shows that Western nations are very proud of their material pomp and wealth and are proud also of their civilization and culture, the order of their society and their way of life and their military organizations and vast numbers.
806
单纯的标志、征象或迹象是把其证据的基础建立在理性、智力和经验之上。而这些证据指出一个事物的存在和目的并使其得到承认。但是明显的征象是那些征象和证据或理性, 它们不仅指出并证明那件事物的存在, 而且适用于需要指证的时与事, 同时也有其要完成的高尚目的。
2213
Important Words:
ندیاً (assembly) is derived from ندا. They say ندا القوم i.e. the people gathered and came to a meeting. ندی means, النادی i.e. an assembly (Aqrab).
Commentary:
آیات (Signs) are those proofs and arguments based on reason, intellect and experience, which point to the existence of a thing, its aim and purpose, and establish it. آیات بینات (manifest Signs) are those Signs and arguments or reasons which not only point to the existence of a thing and prove it but are quite suited to the occasion and to the problem which they are intended to prove, and they have a very noble and sublime purpose to serve which they eminently do.
This verse shows that Western nations are very proud of their material pomp and wealth and are proud also of their civilization and culture, the order of their society and their way of life and their military organizations and vast numbers.
1794
Mere 'Signs' are those proofs and arguments based on reason, intellect and experience which point to the existence of a thing, its aim and purpose, and establish it. But 'manifest Signs' are those Signs and arguments or reasons which not only point to the existence of a thing and prove it, but are quite suited to the occasion and to the problem they are intended to prove and which also have a very noble and sublime purpose to serve, that they eminently do.
فَأَخْرَجْنَٰهُم مِّن جَنَّٰتٍ وَعُيُونٍ
44:26, 27.
44:26, 27.
44:26-28.
a
44:26, 27.
b
44:26-28.
a
44:26, 27.
وَكُنُوزٍ وَمَقَامٍ كَرِيمٍ
وَمَا مِنَّآ إِلَّا لَهُۥ مَقَامٌ مَّعْلُومٌ
The reference may be, as some say, to the angels. According to others it is to the believers.
Commentary:
The words of this and the next two verses may also be taken to have been spoken by righteous men of God, or the reference may specially be to the righteous men mentioned in the beginning of the Surah or, as some say, to the angels.
3363
Commentary:
The words of this and the next two verses may also be taken to have been spoken by righteous men of God, or the reference may specially be to the righteous men mentioned in the beginning of the Surah or, as some say, to the angels.
2510
The reference may be, as some say, to the angels. According to others it is to the believers.
كَمْ تَرَكُوا۟ مِن جَنَّٰتٍ وَعُيُونٍ
26:59.
26:59.
c
26:59.
b
26:59.
وَزُرُوعٍ وَمَقَامٍ كَرِيمٍ
26:59.
b
26:59.
إِنَّ ٱلْمُتَّقِينَ فِى مَقَامٍ أَمِينٍ
30:16; 52:18.
30:16; 52:18.
30:16; 52:18; 78:32.
Commentary:
The righteous were oppressed and persecuted and were denied safety and security in this world for having accepted the Divine Message. In the next world they will enjoy perfect peace, safety and security as recompense for having been denied these blessings in the present life.
The verse may also constitute a prophecy. The Companions of the Holy Prophet were oppressed and persecuted for many years. They are told that the time was fast approaching when they will enjoy security and will have all those blessings and boons that are mentioned in the succeeding verses.
a
30:16; 52:18.
a
30:16; 52:18; 78:32.
3725
Commentary:
The righteous were oppressed and persecuted and were denied safety and security in this world for having accepted the Divine Message. In the next world they will enjoy perfect peace, safety and security as recompense for having been denied these blessings in the present life.
The verse may also constitute a prophecy. The Companions of the Holy Prophet were oppressed and persecuted for many years. They are told that the time was fast approaching when they will enjoy security and will have all those blessings and boons that are mentioned in the succeeding verses.
b
30:16; 52:18.
وَلِمَنْ خَافَ مَقَامَ رَبِّهِۦ جَنَّتَانِ
“两个天园” 的意思可以是 (1) 心境的安宁, 这是过着良好的生活的结果, (2) 摆脱忧虑和烦恼, 这是一生追求物质享受而来的。一个 “天园” 在于, 为了安拉而放弃今世个人的种种欲望。一个在于后世安拉惠赐的喜悦。真正的信者永远沐浴在安拉的恩泽和阳光中, 今世不会受到烦恼的干扰。这是一个人间天园, 赐给敬畏安拉的人, 让他在里面经常居住; 后世许诺的天园只是当今天园的形象, 是这种人在今生所享受的精神福祉的体现。«古兰经» (10:65; 41:32) 中所指的正是一个真正的信者的这种天园境界。“两个天园” 也可以是由 جَيْحَان (Jaihan) 和 سَيْحَان (Saihan) 两条河流所灌溉的两片肥沃的山谷; 也可以是 فُرَات (Furat) 和 نِيْل (Nil), 根据圣训的记载是天园之河。 («穆斯林圣训实录»--------Muslim) 这两片山谷在欧麦尔任哈里发时期落于穆斯林手中。
The "two gardens" may signify, (1) peace of mind which is the result of leading a good life, and (2) freedom from gnawing cares and anxieties which come in the wake of life spent in the pursuit of material pleasures and comforts. One "garden" consists in giving up one’s desires for the sake of God in this world and the other in being blessed with God’s pleasure in the next. A true believer perpetually basks in the sun of God’s grace in this life which cares cannot disturb. This is Paradise upon earth which is granted to a God- fearing man and in which he constantly dwells; the promised heaven in the next world is only an image of the present Paradise, being an embodiment of the spiritual blessings which such a one enjoys in this life. It is to this paradisiacal state of a true believer that the Qur’an refers in 10:65 and 41:32. The "two gardens" may also be the two fertile valleys watered by two sets of rivers—Jaihan and Saihan; and Furat and Nil, which according to the Hadith are the rivers of P
79:41-42.
Commentary:
The foregoing verses have dealt with the very important subject, viz. that progress and advance in material sciences which makes man devote his whole attention and effort to the pursuit of physical pleasures and comforts and leads him away from God, results in loss of mental poise and peace which in the Quranic terminology is also called Hell—another name for international conflicts and wars. In the present and the following few verses we are told that pursuit of spiritual knowledge and higher moral values gives man perfect contentment and equanimity in this life and in the Hereafter.
The "two Gardens" referred to in the present verse may signify peace of mind which is the result of leading a good life and freedom from gnawing cares and anxieties which come in the wake of life spent in the pursuit of material pleasures and comforts. One Paradise consists in giving up one’s desires for the sake of God in this world and the other in being blessed with God’s pleasure in the next. A true believer perpetually basks in the sun of God’s grace in this life which cares cannot disturb. This is Paradise upon earth which is granted to a God-fearing man and in which he constantly dwells; the promised Heaven in the next world is only an image of the present Paradise, being an embodiment of the spiritual blessings which such a man enjoys in this life. It is to this paradisiacal state of a true believer that the two Quranic verses refer, viz. "We are your friends in this life and in the Hereafter," (41:32) and "for them are glad tidings in the present life and also in the Hereafter" (10:65).
The "two Gardens" may also refer to the mighty Byzantine and Iranian Empires of which the conquest was promised to the Muslims. The Holy Prophet in a vision was given the keys of the palaces of the Emperors of Constantinople and Iran. The vision was literally fulfilled during the Caliphate of ‘Umar when these countries were conquered by Muslim armies. The fact that in a hadith, Saihan and Jaihan, the two rivers of Iran; and Furat (the Euphrates) and Nil (the Nile) have been spoken of as the rivers of Paradise (Muslim), lends powerful support to the view that the "Gardens" spoken of in the verse were the fertile valleys watered by these two sets, each of two rivers.
1359
“两个天园” 的意思可以是 (1) 心境的安宁, 这是过着良好的生活的结果, (2) 摆脱忧虑和烦恼, 这是一生追求物质享受而来的。一个 “天园” 在于, 为了安拉而放弃今世个人的种种欲望。一个在于后世安拉惠赐的喜悦。真正的信者永远沐浴在安拉的恩泽和阳光中, 今世不会受到烦恼的干扰。这是一个人间天园, 赐给敬畏安拉的人, 让他在里面经常居住; 后世许诺的天园只是当今天园的形象, 是这种人在今生所享受的精神福祉的体现。«古兰经» (10:65; 41:32) 中所指的正是一个真正的信者的这种天园境界。“两个天园” 也可以是由 جَيْحَان (Jaihan) 和 سَيْحَان (Saihan) 两条河流所灌溉的两片肥沃的山谷; 也可以是 فُرَات (Furat) 和 نِيْل (Nil), 根据圣训的记载是天园之河。 («穆斯林圣训实录»--------Muslim) 这两片山谷在欧麦尔任哈里发时期落于穆斯林手中。
b
79:41-42.
4074
Commentary:
The foregoing verses have dealt with the very important subject, viz. that progress and advance in material sciences which makes man devote his whole attention and effort to the pursuit of physical pleasures and comforts and leads him away from God, results in loss of mental poise and peace which in the Quranic terminology is also called Hell—another name for international conflicts and wars. In the present and the following few verses we are told that pursuit of spiritual knowledge and higher moral values gives man perfect contentment and equanimity in this life and in the Hereafter.
The "two Gardens" referred to in the present verse may signify peace of mind which is the result of leading a good life and freedom from gnawing cares and anxieties which come in the wake of life spent in the pursuit of material pleasures and comforts. One Paradise consists in giving up one’s desires for the sake of God in this world and the other in being blessed with God’s pleasure in the next. A true believer perpetually basks in the sun of God’s grace in this life which cares cannot disturb. This is Paradise upon earth which is granted to a God-fearing man and in which he constantly dwells; the promised Heaven in the next world is only an image of the present Paradise, being an embodiment of the spiritual blessings which such a man enjoys in this life. It is to this paradisiacal state of a true believer that the two Quranic verses refer, viz. "We are your friends in this life and in the Hereafter," (41:32) and "for them are glad tidings in the present life and also in the Hereafter" (10:65).
The "two Gardens" may also refer to the mighty Byzantine and Iranian Empires of which the conquest was promised to the Muslims. The Holy Prophet in a vision was given the keys of the palaces of the Emperors of Constantinople and Iran. The vision was literally fulfilled during the Caliphate of ‘Umar when these countries were conquered by Muslim armies. The fact that in a hadith, Saihan and Jaihan, the two rivers of Iran; and Furat (the Euphrates) and Nil (the Nile) have been spoken of as the rivers of Paradise (Muslim), lends powerful support to the view that the "Gardens" spoken of in the verse were the fertile valleys watered by these two sets, each of two rivers.
2939
The "two gardens" may signify, (1) peace of mind which is the result of leading a good life, and (2) freedom from gnawing cares and anxieties which come in the wake of life spent in the pursuit of material pleasures and comforts. One "garden" consists in giving up one’s desires for the sake of God in this world and the other in being blessed with God’s pleasure in the next. A true believer perpetually basks in the sun of God’s grace in this life which cares cannot disturb. This is Paradise upon earth which is granted to a God- fearing man and in which he constantly dwells; the promised heaven in the next world is only an image of the present Paradise, being an embodiment of the spiritual blessings which such a one enjoys in this life. It is to this paradisiacal state of a true believer that the Qur’an refers in 10:65 and 41:32. The "two gardens" may also be the two fertile valleys watered by two sets of rivers—Jaihan and Saihan; and Furat and Nil, which according to the Hadith are the rivers of P
وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِۦ وَنَهَى ٱلنَّفْسَ عَنِ ٱلْهَوَىٰ
h
55:47.
1596
害怕作为罪人站在他养主面前的人或害怕他养主的威严的人。
a
23:58; 55:47.
4570
Commentary:
The verse means: (1) who fears to stand before his Lord as a guilty person; (2) who fears the Majesty of his Lord.
a
55:47.
3248
(1) Who fears to stand before his Lord as a guilty person; or (2) who fears the Majesty of his Lord.
فَإِنَّ ٱلْجَنَّةَ هِىَ ٱلْمَأْوَىٰ