Topic: Spiritual Ascension
View Aspects
وَهُوَ بِٱلْأُفُقِ ٱلْأَعْلَىٰ
81:24.
The Holy Prophet had attained to the highest point in his spiritual ascension when God revealed Himself to him in full Glory and Majesty. Or, the verse may mean that the light of Islam was set on a very high place from where it could illumine the whole world. The pronoun, huwa, may refer both to God and the Holy Prophet. See also verse 10.
81:24.
Commentary:
The verse purports to say that the Holy Prophet had attained to the highest point in his spiritual ascension when God revealed Himself to him in full glory and majesty. Or "the Prophet’s being on the uppermost horizon" may signify that the light of Islam was set on a very high place from where it could illumine the whole world.
The word ھو may also refer to God. See also verse 10.
b
81:24.
1327
穆圣到达了他精神升迁的顶点, 安拉这时十分荣耀而庄严地亲自向穆圣启示。这里的意思也可以是, 伊斯兰教之明灯高高在上, 可以普照全世界。代词 هُوَ (Huwa) 可以既指安拉, 也指穆圣。另见53章第10节。
a
81:24.
3972
Commentary:
The verse purports to say that the Holy Prophet had attained to the highest point in his spiritual ascension when God revealed Himself to him in full glory and majesty. Or "the Prophet’s being on the uppermost horizon" may signify that the light of Islam was set on a very high place from where it could illumine the whole world.
The word ھو may also refer to God. See also verse 10.
a
81:24.
2874
The Holy Prophet had attained to the highest point in his spiritual ascension when God revealed Himself to him in full Glory and Majesty. Or, the verse may mean that the light of Islam was set on a very high place from where it could illumine the whole world. The pronoun, huwa, may refer both to God and the Holy Prophet. See also verse 10.
ثُمَّ دَنَا فَتَدَلَّىٰ
دَلَّی الدَّلْوَ (Dallad-Dalwa) 的意思是, 他将水桶投放到井里; 他把水桶从井里吊起或吊到外面。 تَدَلّٰى (Tadalla) 的意思是, 他或它降低或下来; 他靠近或亲近或还要接近(Lane & لِسَان, Lisan) 。这节经文的意思是, 穆圣接近安拉, 安拉趋近他。意思也可以是穆圣始终最接近安拉, 在安拉的泉源旁大量吸收了精神知识之后, 下降人间把那种知识传给人类。
یعنی اس حالت کو دیکھ کر اور دنیا پر رحم کھا کر محمد رسول اللہ صلی اللہ علیہ وسلم نے اس سے ملنے کے لئے روحانی طور پر اوپر چڑھنا شروع کیا جس پر خداتعالیٰ کی محبت میں جوش آیا اور اللہ تعالیٰ بھی نیچے اترنے لگا تاکہ محمدیت کے نقطہ سے مل جائے اور دونوں آپس میں اس طرح متحد ہو گئے جس طرح دو کمانوں کو جوڑ کر تیر چلایا جائے یعنی اس طرح کہ جس پر ایک کمان کا تیر پڑے دوسری کا بھی پڑے۔ دو کمان اس لئے کہا کہ دو کمان کا چِلّہ سخت ہوتا ہے اور تیر زور سے پڑتا ہے۔
اس آیت سے یہ بھی ثابت ہوتا ہے کہ معراج روحانی دو دفعہ ہوا تھا نہ کہ ایک بار جیسے مسلمانوں کا خیال ہے اس آیت سے دھوکا کھا کر مفسرین نے اسراء کی آیات کو معراج کی آیات قرار دیا ہے حالانکہ اسراء بالکل اور شے تھی اور صرف دنیا پر تھی اور معراج میں آنحضرت صلی اللہ علیہ وسلم کی روح آسمان پر گئی تھی اور اسی کے متعلق فرمایا ہے کہ یہ دو دفعہ ہوا تھا۔ ایک دفعہ دَنٰی کی صورت میں اور ایک دفعہ تَدَلّٰی کی صورت میں۔
یہ مثال بھی انتشارِ ضمائر کی ہے یعنی اس سے پہلے اللہ تعالیٰ کی طرف ضمیریں جاتی تھیں مگر اب یہاں سے محمد رسول اللہ صلی اللہ علیہ وسلم کی طرف جانے لگی ہیں۔
دَنٰی کے معنے عرش کے قریب ہونے کے ہوتے ہیں اور تَدَلّٰی کے معنے یہ ہوتے ہیں کہ کسی شخص کے قریب ہونے کی خواہش میں دوسرا فریق اپنی طرف سے بھی اس کے قریب ہونے کی کوشش کرے۔
Dallad-Dalwa means, he sent down the bucket in the well; he pulled up or out the bucket from the well. Tadalla means, he or it lowered or came down; he drew near or approached or increased in nearness (Lane & Lisan). The verse signifies that the Holy Prophet drew near to God and God leaned towards him. It may also mean that the Prophet attained the utmost nearness to God, and after having drunk deep at the Divine fountain of spiritual knowledge, he came down to impart that knowledge to mankind.
Important Words:
تدلٰی (came down) is derived from دلا. They say دلا الدلو i.e. he sent down the bucket in the well; he pulled up or out the bucket from the well. دلی رجلیه من السریر (dalla) means, he let down his legs from the couch. دلی الشیء means, he made or brought or drew the thing near to another thing. تدلی means, it was let down, he or it lowered or came down; he was or became lowly, humble or submissive; he drew near or approached or increased in nearness. (Lane, Aqrab & Lisan).
Commentary:
The verse means that the Holy Prophet attained the utmost nearness to God. See next verse.
1328
دَلَّی الدَّلْوَ (Dallad-Dalwa) 的意思是, 他将水桶投放到井里; 他把水桶从井里吊起或吊到外面。 تَدَلّٰى (Tadalla) 的意思是, 他或它降低或下来; 他靠近或亲近或还要接近(Lane & لِسَان, Lisan) 。这节经文的意思是, 穆圣接近安拉, 安拉趋近他。意思也可以是穆圣始终最接近安拉, 在安拉的泉源旁大量吸收了精神知识之后, 下降人间把那种知识传给人类。
3
یعنی اس حالت کو دیکھ کر اور دنیا پر رحم کھا کر محمد رسول اللہ صلی اللہ علیہ وسلم نے اس سے ملنے کے لئے روحانی طور پر اوپر چڑھنا شروع کیا جس پر خداتعالیٰ کی محبت میں جوش آیا اور اللہ تعالیٰ بھی نیچے اترنے لگا تاکہ محمدیت کے نقطہ سے مل جائے اور دونوں آپس میں اس طرح متحد ہو گئے جس طرح دو کمانوں کو جوڑ کر تیر چلایا جائے یعنی اس طرح کہ جس پر ایک کمان کا تیر پڑے دوسری کا بھی پڑے۔ دو کمان اس لئے کہا کہ دو کمان کا چِلّہ سخت ہوتا ہے اور تیر زور سے پڑتا ہے۔
4
اس آیت سے یہ بھی ثابت ہوتا ہے کہ معراج روحانی دو دفعہ ہوا تھا نہ کہ ایک بار جیسے مسلمانوں کا خیال ہے اس آیت سے دھوکا کھا کر مفسرین نے اسراء کی آیات کو معراج کی آیات قرار دیا ہے حالانکہ اسراء بالکل اور شے تھی اور صرف دنیا پر تھی اور معراج میں آنحضرت صلی اللہ علیہ وسلم کی روح آسمان پر گئی تھی اور اسی کے متعلق فرمایا ہے کہ یہ دو دفعہ ہوا تھا۔ ایک دفعہ دَنٰی کی صورت میں اور ایک دفعہ تَدَلّٰی کی صورت میں۔
5
یہ مثال بھی انتشارِ ضمائر کی ہے یعنی اس سے پہلے اللہ تعالیٰ کی طرف ضمیریں جاتی تھیں مگر اب یہاں سے محمد رسول اللہ صلی اللہ علیہ وسلم کی طرف جانے لگی ہیں۔
6
دَنٰی کے معنے عرش کے قریب ہونے کے ہوتے ہیں اور تَدَلّٰی کے معنے یہ ہوتے ہیں کہ کسی شخص کے قریب ہونے کی خواہش میں دوسرا فریق اپنی طرف سے بھی اس کے قریب ہونے کی کوشش کرے۔
3973
Important Words:
تدلٰی (came down) is derived from دلا. They say دلا الدلو i.e. he sent down the bucket in the well; he pulled up or out the bucket from the well. دلی رجلیه من السریر (dalla) means, he let down his legs from the couch. دلی الشیء means, he made or brought or drew the thing near to another thing. تدلی means, it was let down, he or it lowered or came down; he was or became lowly, humble or submissive; he drew near or approached or increased in nearness. (Lane, Aqrab & Lisan).
Commentary:
The verse means that the Holy Prophet attained the utmost nearness to God. See next verse.
2875
Dallad-Dalwa means, he sent down the bucket in the well; he pulled up or out the bucket from the well. Tadalla means, he or it lowered or came down; he drew near or approached or increased in nearness (Lane & Lisan). The verse signifies that the Holy Prophet drew near to God and God leaned towards him. It may also mean that the Prophet attained the utmost nearness to God, and after having drunk deep at the Divine fountain of spiritual knowledge, he came down to impart that knowledge to mankind.
فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ
قَاب (Qab) 的意思是: (1)弓的把手和曲柄端点之间的部位; (2) 弓的两端距离; (3) 尺寸或距离。阿拉伯人说 بَيْنَهُمَا قَابَ قَوْسَيْنِ (Bainahuma Qaba Qausaini), 意思是在他们二人之间有一张弓的尺寸, 也就是说他们之间的关系很密切。阿拉伯有谚语 رَمَوْنَا عَنْ قَوْسٍ وَاحِدٍ (Ramauna ‘an Qausin Wahidin), 即他们用一张弓向我们射箭, 意思是他们一致反对我们。因此这个词的意思是指, 完全一致 (Lane, لِسَان, Lisan & زَمَخْشَرِی, Zamakhshari) 。不管 قَابَ (Qab) 意指什么, 短语 قَابَ قَوْسَيْنِ (Qaba Qausaini) 是指二人之间十分密切的结合。这一节的大意是说, 穆圣继续攀登精神升迁的高峰, 向安拉靠近到他们之间的距离消失, 穆圣仿佛成了两张弓上的一根弦。这一谚语令人想到阿拉伯古风, 根据这个古风, 当二人立誓结为莫逆之交的时候就把他们的弓联结成一张弓的样子, 然后在那联在一起的弓上放一箭, 以此表示二人合而为一似的, 对一个人的攻击就等于对另一个人的攻击。如果 تَدَلَّی (Tadalla) 这词可以适用于安拉, 那么这里的意思是, 穆圣升到安拉身边, 安拉降到穆圣那儿, 直到二者合而为一。这里还有一个美妙动人的意义, 即一方面穆圣跟他的养主和创造者完全融合在一起, 他似乎成为安拉的形象, 另一方面他降临人间, 对人间满怀着热爱、同情和关心, 所以在他身上安拉常德和人类天性是合并在一起的, 他成为安拉常德和人类天性的两弓一弦的中心点。“还要接近” 是指穆圣和安拉之间的关系要比想象的更接近、更密切。
第8-18节经文描写了 مِعْرَاج (Mi‘raj), 即穆圣的精神升天, 他在那时精神上升迁到了诸天, 并获准一睹安拉精神显现, 在精神上升迁得十分靠近他的创造者。实际上这是一次双重的精神经历, 包括了穆圣的精神升天和安拉降临向他显现。在大家心中, 穆圣的 (精神升天) 和穆圣去耶路撒冷的精神夜行有混淆, 这两者显然很有差别。إِسْرَاء (Isra) 穆圣的精神夜行是在 “号召” 的第11或第12年发生 (زُرْقَانی, Zurqani), 而穆圣所经历的精神升天是在第一次向阿比西亚迁移之后不久的第5年, 原早6、7年对圣训中所提到的这两件事的细节加以仔细研究, 也可以使这个看法站得住脚。对于精神升天和精神夜行这两件事彼此显然很有差别的详细说明, 见注释695。
Qab means, the portion of a bow that is between the part which is grasped by the hand and the curved extremity; (2) from one extremity of the bow to the other; (3) measure or space. The Arabs say, Bainahuma Qaba Qausaini, i.e. between them two is the measure of a bow, which means that there is very close relationship between them. The Arab proverb, Ramauna ‘an Qausin Wahidin, i.e. they shot at us from one bow, signifies that they were unanimous against us. The word thus denotes complete agreement (Lane, Lisan & Zamakhshari). Whatever may be the significance of the word Qab, the expression, Qaba Qausaini, indicates very close union between two persons. The verse purports to say that the Holy Prophet continued to scale the heights of Spiritual Ascension and to approach near God till all distance between them disappeared and the Holy Prophet became, as it were, "one chord to two bows." The proverb reminds us of an ancient Arab custom according to which when two
Important Words:
قاب (chord) substantive noun from قاب (qaba) which means, he was or became near or he approached. قاب means, the portion of a bow that is between the part that is grasped by the hand and the curved extremity; or from one extremity of the bow to the other; measure or space. The Arabs say بینھما قاب قوسین i.e. between them two is the measure of a bow, which means that there is a very close relationship between them. The Arabic proverb رمونا عن قوس واحد i.e. they shot at us from one bow, means, they were unanimous against us. The word thus denotes complete agreement (Lane, Lisan & Zamakhshari).
Commentary:
Whatever may be the significance of the word قاب, the expression قاب قوسین indicates very close union between two persons. In this sense of the expression the verse purports to say that the Holy Prophet continued to scale the heights of spiritual ascension and to approach near God till all distance between them disappeared and the Prophet became, as it were, "one chord to two bows." The verse reminds of an ancient Arab custom according to which when two persons pledged themselves to firm friendship they would join their bows in such a way that they appeared as one and then they would shoot an arrow from that combined bow; thus indicating that they had become, as it were, one person, and that an attack on one was an attack on the other. If the word تدلی be taken to apply to God, the verse would mean that the Holy Prophet went up to God and God came down to him till they both became, as it were, united into one person.
The expression فکان قاب قوسین possesses yet another very beautiful and subtle significance, viz. that while on the one hand the Holy Prophet became so completely merged in his Lord and Creator that he became, as it were, His image (پیکر او شد سراسر صورت رب رحیم), on the other he came down to mankind and became so full of love, sympathy and solicitude that Divinity and humanity became united in him, and in the Quranic words he became the central point of the chord of the two bows of Divinity and humanity.
The words أو أدنی signify that the relationship between the Holy Prophet and God became closer and more intimate than could be conceived.
Verses 8-18 describe the Spiritual Ascension (معراج) of the Holy Prophet, when he was spiritually transported to heavens and was vouchsafed the view of a spiritual manifestation of God, and ascended spiritually very close to his Maker. The Mi‘raj was, in fact, a double spiritual experience, comprising the spiritual ascent of the Holy Prophet, and the descent towards him of God’s manifestation. The Mi‘raj (Spiritual Ascension) has become confused in popular mind with Isra’ اسرا (or Spiritual Night Journey of the Prophet to Jerusalem), from which it is quite distinct and separate. The Isra’ took place in the eleventh or twelfth year of the Call (Zurqani) while the Holy Prophet had the experience of the Mi‘raj or Spiritual Ascension to heavens in its 5th year, shortly after the first migration to Abyssinia, six or seven years earlier. A careful and minute study of the details of these two incidents mentioned in the Hadith also supports this view. For a detailed exposition of the two incidents,—the Mi‘raj and the Isra’,—being separate and distinct from each other, see 17:2.
1329
قَاب (Qab) 的意思是: (1)弓的把手和曲柄端点之间的部位; (2) 弓的两端距离; (3) 尺寸或距离。阿拉伯人说 بَيْنَهُمَا قَابَ قَوْسَيْنِ (Bainahuma Qaba Qausaini), 意思是在他们二人之间有一张弓的尺寸, 也就是说他们之间的关系很密切。阿拉伯有谚语 رَمَوْنَا عَنْ قَوْسٍ وَاحِدٍ (Ramauna ‘an Qausin Wahidin), 即他们用一张弓向我们射箭, 意思是他们一致反对我们。因此这个词的意思是指, 完全一致 (Lane, لِسَان, Lisan & زَمَخْشَرِی, Zamakhshari) 。不管 قَابَ (Qab) 意指什么, 短语 قَابَ قَوْسَيْنِ (Qaba Qausaini) 是指二人之间十分密切的结合。这一节的大意是说, 穆圣继续攀登精神升迁的高峰, 向安拉靠近到他们之间的距离消失, 穆圣仿佛成了两张弓上的一根弦。这一谚语令人想到阿拉伯古风, 根据这个古风, 当二人立誓结为莫逆之交的时候就把他们的弓联结成一张弓的样子, 然后在那联在一起的弓上放一箭, 以此表示二人合而为一似的, 对一个人的攻击就等于对另一个人的攻击。如果 تَدَلَّی (Tadalla) 这词可以适用于安拉, 那么这里的意思是, 穆圣升到安拉身边, 安拉降到穆圣那儿, 直到二者合而为一。这里还有一个美妙动人的意义, 即一方面穆圣跟他的养主和创造者完全融合在一起, 他似乎成为安拉的形象, 另一方面他降临人间, 对人间满怀着热爱、同情和关心, 所以在他身上安拉常德和人类天性是合并在一起的, 他成为安拉常德和人类天性的两弓一弦的中心点。“还要接近” 是指穆圣和安拉之间的关系要比想象的更接近、更密切。
第8-18节经文描写了 مِعْرَاج (Mi‘raj), 即穆圣的精神升天, 他在那时精神上升迁到了诸天, 并获准一睹安拉精神显现, 在精神上升迁得十分靠近他的创造者。实际上这是一次双重的精神经历, 包括了穆圣的精神升天和安拉降临向他显现。在大家心中, 穆圣的 (精神升天) 和穆圣去耶路撒冷的精神夜行有混淆, 这两者显然很有差别。إِسْرَاء (Isra) 穆圣的精神夜行是在 “号召” 的第11或第12年发生 (زُرْقَانی, Zurqani), 而穆圣所经历的精神升天是在第一次向阿比西亚迁移之后不久的第5年, 原早6、7年对圣训中所提到的这两件事的细节加以仔细研究, 也可以使这个看法站得住脚。对于精神升天和精神夜行这两件事彼此显然很有差别的详细说明, 见注释695。
3974
Important Words:
قاب (chord) substantive noun from قاب (qaba) which means, he was or became near or he approached. قاب means, the portion of a bow that is between the part that is grasped by the hand and the curved extremity; or from one extremity of the bow to the other; measure or space. The Arabs say بینھما قاب قوسین i.e. between them two is the measure of a bow, which means that there is a very close relationship between them. The Arabic proverb رمونا عن قوس واحد i.e. they shot at us from one bow, means, they were unanimous against us. The word thus denotes complete agreement (Lane, Lisan & Zamakhshari).
Commentary:
Whatever may be the significance of the word قاب, the expression قاب قوسین indicates very close union between two persons. In this sense of the expression the verse purports to say that the Holy Prophet continued to scale the heights of spiritual ascension and to approach near God till all distance between them disappeared and the Prophet became, as it were, "one chord to two bows." The verse reminds of an ancient Arab custom according to which when two persons pledged themselves to firm friendship they would join their bows in such a way that they appeared as one and then they would shoot an arrow from that combined bow; thus indicating that they had become, as it were, one person, and that an attack on one was an attack on the other. If the word تدلی be taken to apply to God, the verse would mean that the Holy Prophet went up to God and God came down to him till they both became, as it were, united into one person.
The expression فکان قاب قوسین possesses yet another very beautiful and subtle significance, viz. that while on the one hand the Holy Prophet became so completely merged in his Lord and Creator that he became, as it were, His image (پیکر او شد سراسر صورت رب رحیم), on the other he came down to mankind and became so full of love, sympathy and solicitude that Divinity and humanity became united in him, and in the Quranic words he became the central point of the chord of the two bows of Divinity and humanity.
The words أو أدنی signify that the relationship between the Holy Prophet and God became closer and more intimate than could be conceived.
Verses 8-18 describe the Spiritual Ascension (معراج) of the Holy Prophet, when he was spiritually transported to heavens and was vouchsafed the view of a spiritual manifestation of God, and ascended spiritually very close to his Maker. The Mi‘raj was, in fact, a double spiritual experience, comprising the spiritual ascent of the Holy Prophet, and the descent towards him of God’s manifestation. The Mi‘raj (Spiritual Ascension) has become confused in popular mind with Isra’ اسرا (or Spiritual Night Journey of the Prophet to Jerusalem), from which it is quite distinct and separate. The Isra’ took place in the eleventh or twelfth year of the Call (Zurqani) while the Holy Prophet had the experience of the Mi‘raj or Spiritual Ascension to heavens in its 5th year, shortly after the first migration to Abyssinia, six or seven years earlier. A careful and minute study of the details of these two incidents mentioned in the Hadith also supports this view. For a detailed exposition of the two incidents,—the Mi‘raj and the Isra’,—being separate and distinct from each other, see 17:2.
2876
Qab means, the portion of a bow that is between the part which is grasped by the hand and the curved extremity; (2) from one extremity of the bow to the other; (3) measure or space. The Arabs say, Bainahuma Qaba Qausaini, i.e. between them two is the measure of a bow, which means that there is very close relationship between them. The Arab proverb, Ramauna ‘an Qausin Wahidin, i.e. they shot at us from one bow, signifies that they were unanimous against us. The word thus denotes complete agreement (Lane, Lisan & Zamakhshari). Whatever may be the significance of the word Qab, the expression, Qaba Qausaini, indicates very close union between two persons. The verse purports to say that the Holy Prophet continued to scale the heights of Spiritual Ascension and to approach near God till all distance between them disappeared and the Holy Prophet became, as it were, "one chord to two bows." The proverb reminds us of an ancient Arab custom according to which when two
فَأَوْحَىٰٓ إِلَىٰ عَبْدِهِۦ مَآ أَوْحَىٰ
مَا (Ma) 有时被用来指荣誉、惊讶, 或为了强调 (اَقْرَبْ, Aqrab) 。这里指安拉向他的仆人启示; 这是何等出色而有力的启示呀！
Ma is sometimes used to denote honour, surprise or for emphasis (Aqrab). The verse signifies that God revealed to His servant, and what an excellent and mighty revelation it was!
Important Words:
ما (what) is sometimes used, to denote honour, surprise, or for emphasis. ما أحسن زیدا means, how beautiful Zaid is. فتی ما فلانmeans, an excellent youth is such a one (Lane & Aqrab).
1330
مَا (Ma) 有时被用来指荣誉、惊讶, 或为了强调 (اَقْرَبْ, Aqrab) 。这里指安拉向他的仆人启示; 这是何等出色而有力的启示呀！
3975
Important Words:
ما (what) is sometimes used, to denote honour, surprise, or for emphasis. ما أحسن زیدا means, how beautiful Zaid is. فتی ما فلانmeans, an excellent youth is such a one (Lane & Aqrab).
2877
Ma is sometimes used to denote honour, surprise or for emphasis (Aqrab). The verse signifies that God revealed to His servant, and what an excellent and mighty revelation it was!
مَا كَذَبَ ٱلْفُؤَادُ مَا رَأَىٰٓ
这里的含意是, 穆圣所看到的是一次真正的经历; 这是一条可以证实的真理, 不是他凭空虚构出来的。
The implication is that what the Holy Prophet had seen was a real experience; it was veritable truth and no figment of his imagination.
1331
这里的含意是, 穆圣所看到的是一次真正的经历; 这是一条可以证实的真理, 不是他凭空虚构出来的。
2878
The implication is that what the Holy Prophet had seen was a real experience; it was veritable truth and no figment of his imagination.
أَفَتُمَٰرُونَهُۥ عَلَىٰ مَا يَرَىٰ
Commentary:
The verse implies that what the Holy Prophet had seen was his real personal experience; it was veritable truth and no figment of his imagination.
3976
Commentary:
The verse implies that what the Holy Prophet had seen was his real personal experience; it was veritable truth and no figment of his imagination.
وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَىٰ
穆圣的精神景象是一次双重的精神经历。
The Holy Prophet’s vision was a double spiritual experience.
Commentary:
The verse means that the Holy Prophet’s vision was a double spiritual experience.
1332
穆圣的精神景象是一次双重的精神经历。
3977
Commentary:
The verse means that the Holy Prophet’s vision was a double spiritual experience.
2879
The Holy Prophet’s vision was a double spiritual experience.
عِندَ سِدْرَةِ ٱلْمُنتَهَىٰ
在人类的思想中, 无法想象穆圣在他的精神升天中所达到的靠近安拉的高度; 这节经文也可表示, 在那高度, 他的面前展现出安拉知识的无止境的海洋以及现实和真理。سَدِر (Sadir) 与 سِدْرَة (Sidrah) 源出同一词根, 意是大海 (Lane)。
这里还象征性地提到, 穆圣受赐的真知象酸枣树一样会给精神旅行者精疲力竭的四肢带来慰藉和安身处。再者, 酸枣树叶具有使尸体免于腐烂的性能, 这节经文可意味着, 启示给穆圣的箴言不仅本身对腐败有免疫力, 而且也极适合于拯救人类, 并保护人类免遭腐败。这里也可以是预言性地指赫戴比亚停战时的那棵树, 穆圣的伙伴们就在这棵树下向他宣誓效忠。
بیری کی نسبت سمجھا جاتا ہے کہ اس میں تریاقیت کی خاصیت ہے اسی لئے مُردوں کے جسم کو بیری کے پتے اُبال کر نہلاتے ہیں تاکہ وہ سڑیں نہیں۔ اس جگہ بھی سِدْرَۃ کے لفظ سے اسی طرف اشارہ ہے اور بتایا ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم پر خداتعالیٰ سِدرہ کے ذریعہ نازل ہوا‘ یعنی آپ کو ایسی تعلیم دی جو سڑنے والی نہ تھی۔ بلکہ دوسروں کو سڑنے سے محفوظ رکھنے والی تھی۔ جیسے فرمایا ہے فِیْھَا کُتُبٌ قَیِّمَۃٌ یعنی تمام پہلی کتب قرآن کے ذریعہ سے محفوظ کر دی گئی ہیں۔ کیونکہ ان کا خلاصہ قرآن مجید میں آگیا ہے اور قرآن کریم کبھی نہیں مٹے گا۔ پس اس کے ساتھ اور اس کے ذریعہ سے وہ
In his Spiritual Ascension the Holy Prophet had reached such a high stage of nearness to God as was beyond human mind to conceive; or, the verse may signify that at that stage a sea of endless vistas of Divine knowledge and eternal realities and verities opened out before him; Sidrah which is derived from the same root meaning the sea (Lane). Or, the verse may possess a symbolic allusion to the fact that Divine knowledge vouchsafed to the Holy Prophet would, like the lote-tree, give comfort and shelter to the tired and jaded limbs of the spiritual wayfarers. Moreover, as the leaves of the lote-tree possess the quality of safeguarding a dead body from becoming corrupt, the verse may signify that the Teaching revealed to the Holy Prophet not only is itself immune to, but is eminently fitted to save and preserve mankind from, corruption. Or, it may possess a prophetic reference to the tree under which the Companions of the Holy Prophet took the oath of fealty at his hand at the time of the Truce of Hud
Important Words:
سدرة (Lote-tree) is derived from سدر which means, he was or became confounded, perplexed or dumb-founded. سدر (sadira) means, bewildered, perplexed, confounded. سدر (sadirun) means, the sea (Lane & Aqrab).
Commentary:
In view of the root meaning of the word the verse may signify that in his Spiritual Ascension (معراج), the Holy Prophet had reached a high stage of nearness to God which was beyond human mind to conceive; or it may signify that at that stage a sea of endless vistas of divine knowledge and eternal realities and verities opened out before him.
Or the verse may possess a symbolic allusion to the fact that divine knowledge vouchsafed to the Holy Prophet would, like the Lote-tree, give comfort and shelter to the tired and jaded limbs of the spiritual wayfarer. Or it may possess a prophetic reference to the tree under which the Companions of the Holy Prophet took the oath of fealty at his hands at the time of the Truce of Hudaibiyyah. Moreover, as the leaves of the Lote-tree possess the quality of safeguarding a dead body from corruption, the verse may signify that the Teaching revealed to the Holy Prophet not only is itself immune against corruption but is eminently fitted to save and preserve mankind from moral corruption.
1333
在人类的思想中, 无法想象穆圣在他的精神升天中所达到的靠近安拉的高度; 这节经文也可表示, 在那高度, 他的面前展现出安拉知识的无止境的海洋以及现实和真理。سَدِر (Sadir) 与 سِدْرَة (Sidrah) 源出同一词根, 意是大海 (Lane)。
这里还象征性地提到, 穆圣受赐的真知象酸枣树一样会给精神旅行者精疲力竭的四肢带来慰藉和安身处。再者, 酸枣树叶具有使尸体免于腐烂的性能, 这节经文可意味着, 启示给穆圣的箴言不仅本身对腐败有免疫力, 而且也极适合于拯救人类, 并保护人类免遭腐败。这里也可以是预言性地指赫戴比亚停战时的那棵树, 穆圣的伙伴们就在这棵树下向他宣誓效忠。
3
بیری کی نسبت سمجھا جاتا ہے کہ اس میں تریاقیت کی خاصیت ہے اسی لئے مُردوں کے جسم کو بیری کے پتے اُبال کر نہلاتے ہیں تاکہ وہ سڑیں نہیں۔ اس جگہ بھی سِدْرَۃ کے لفظ سے اسی طرف اشارہ ہے اور بتایا ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم پر خداتعالیٰ سِدرہ کے ذریعہ نازل ہوا‘ یعنی آپ کو ایسی تعلیم دی جو سڑنے والی نہ تھی۔ بلکہ دوسروں کو سڑنے سے محفوظ رکھنے والی تھی۔ جیسے فرمایا ہے فِیْھَا کُتُبٌ قَیِّمَۃٌ یعنی تمام پہلی کتب قرآن کے ذریعہ سے محفوظ کر دی گئی ہیں۔ کیونکہ ان کا خلاصہ قرآن مجید میں آگیا ہے اور قرآن کریم کبھی نہیں مٹے گا۔ پس اس کے ساتھ اور اس کے ذریعہ سے وہ
3978
Important Words:
سدرة (Lote-tree) is derived from سدر which means, he was or became confounded, perplexed or dumb-founded. سدر (sadira) means, bewildered, perplexed, confounded. سدر (sadirun) means, the sea (Lane & Aqrab).
Commentary:
In view of the root meaning of the word the verse may signify that in his Spiritual Ascension (معراج), the Holy Prophet had reached a high stage of nearness to God which was beyond human mind to conceive; or it may signify that at that stage a sea of endless vistas of divine knowledge and eternal realities and verities opened out before him.
Or the verse may possess a symbolic allusion to the fact that divine knowledge vouchsafed to the Holy Prophet would, like the Lote-tree, give comfort and shelter to the tired and jaded limbs of the spiritual wayfarer. Or it may possess a prophetic reference to the tree under which the Companions of the Holy Prophet took the oath of fealty at his hands at the time of the Truce of Hudaibiyyah. Moreover, as the leaves of the Lote-tree possess the quality of safeguarding a dead body from corruption, the verse may signify that the Teaching revealed to the Holy Prophet not only is itself immune against corruption but is eminently fitted to save and preserve mankind from moral corruption.
2880
In his Spiritual Ascension the Holy Prophet had reached such a high stage of nearness to God as was beyond human mind to conceive; or, the verse may signify that at that stage a sea of endless vistas of Divine knowledge and eternal realities and verities opened out before him; Sidrah which is derived from the same root meaning the sea (Lane). Or, the verse may possess a symbolic allusion to the fact that Divine knowledge vouchsafed to the Holy Prophet would, like the lote-tree, give comfort and shelter to the tired and jaded limbs of the spiritual wayfarers. Moreover, as the leaves of the lote-tree possess the quality of safeguarding a dead body from becoming corrupt, the verse may signify that the Teaching revealed to the Holy Prophet not only is itself immune to, but is eminently fitted to save and preserve mankind from, corruption. Or, it may possess a prophetic reference to the tree under which the Companions of the Holy Prophet took the oath of fealty at his hand at the time of the Truce of Hud
عِندَهَا جَنَّةُ ٱلْمَأْوَىٰٓ
إِذْ يَغْشَى ٱلسِّدْرَةَ مَا يَغْشَىٰ
“覆盖物” 指安拉的显现。
The words, 'that which covers,' signify Divine manifestation.
Commentary:
The words "that which covers," signify the manifestation of God.
1334
“覆盖物” 指安拉的显现。
3979
Commentary:
The words "that which covers," signify the manifestation of God.
2881
The words, 'that which covers,' signify Divine manifestation.
مَا زَاغَ ٱلْبَصَرُ وَمَا طَغَىٰ
یعنی معراج کے دیکھنے میں غلطی کا کوئی امکان نہ تھا وہ ایک بلند شان کشف تھا صرف عام رؤیا یا عام کشف نہ تھا۔
Commentary:
The verse sheds a flood of light on the bedrock of certainty and invincible faith on which the Holy Prophet stood.
1
یعنی معراج کے دیکھنے میں غلطی کا کوئی امکان نہ تھا وہ ایک بلند شان کشف تھا صرف عام رؤیا یا عام کشف نہ تھا۔
3980
Commentary:
The verse sheds a flood of light on the bedrock of certainty and invincible faith on which the Holy Prophet stood.