Topic: Door/gate
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فَلَمَّا نَسُوا۟ مَا ذُكِّرُوا۟ بِهِۦ فَتَحْنَا عَلَيْهِمْ أَبْوَٰبَ كُلِّ شَىْءٍ حَتَّىٰٓ إِذَا فَرِحُوا۟ بِمَآ أُوتُوٓا۟ أَخَذْنَٰهُم بَغْتَةً فَإِذَا هُم مُّبْلِسُونَ
قرآن کریم میں اَخَذْنٰـھُمْ کے الفاظ ہیں۔ اور اَخَذَہٗ کے معنے سزا دینے کے بھی ہوتے ہیں۔ (اقرب)
5:14; 7:166.
7:96; 39:56.
Commentary:
When disbelievers became hardened and treated Divine admonition as a thing forgotten, God let them wander in their blind transgression. The words, We opened unto them the gates of all things, signify that God let them stray away and advance further and further into the evil deeds in which they were engaged. Sometimes the afflictions were removed from them for a time and they rejoiced to think that they were right in thinking that the afflictions were not due to their sins. Then the punishment of God suddenly seized them, and they gave themselves up to despair. Thus, there are two kinds of afflictions that visit disbelieving people in the days of Divine Messengers: (1) temporary afflictions that come as warnings and then pass away; (2) general disaster which finally overtakes and destroys the wicked.
a
5:14; 7:166.
b
7:96; 39:56.
2
قرآن کریم میں اَخَذْنٰـھُمْ کے الفاظ ہیں۔ اور اَخَذَہٗ کے معنے سزا دینے کے بھی ہوتے ہیں۔ (اقرب)
c
5:14; 7:166.
d
7:96; 39:56.
791
Commentary:
When disbelievers became hardened and treated Divine admonition as a thing forgotten, God let them wander in their blind transgression. The words, We opened unto them the gates of all things, signify that God let them stray away and advance further and further into the evil deeds in which they were engaged. Sometimes the afflictions were removed from them for a time and they rejoiced to think that they were right in thinking that the afflictions were not due to their sins. Then the punishment of God suddenly seized them, and they gave themselves up to despair. Thus, there are two kinds of afflictions that visit disbelieving people in the days of Divine Messengers: (1) temporary afflictions that come as warnings and then pass away; (2) general disaster which finally overtakes and destroys the wicked.
a
7:96; 39:56.
e
5:14; 7:166.
إِنَّ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَٰتِنَا وَٱسْتَكْبَرُوا۟ عَنْهَا لَا تُفَتَّحُ لَهُمْ أَبْوَٰبُ ٱلسَّمَآءِ وَلَا يَدْخُلُونَ ٱلْجَنَّةَ حَتَّىٰ يَلِجَ ٱلْجَمَلُ فِى سَمِّ ٱلْخِيَاطِ ۚ وَكَذَٰلِكَ نَجْزِى ٱلْمُجْرِمِينَ
یعنی جنت میں داخل ہونا ان کے اعمال کے سبب سے ناممکن نظر آئے گا۔ ہاں خداتعالیٰ کا رحم کرنا الگ بات ہے۔
See 7:37.
Jamal may also mean a rope, for a rope bears a better resemblance to the thread which is passed through the eye of a needle. It will not be possible for rejectors of God’s Signs to enter Heaven. See Matt. 19: 24.
7:37.
Important Words:
الجمل (camel) is the noun-infinitive from جمل. They say جمل الشیء i.e. he collected the thing. جمل الشھم means, he melted the fat. جمل (jamila) or جمل (jamula) with different vowel points at the central root letter, means, he was or became beautiful, goodly or pleasing in person or behaviour. جمل means, a he-camel; a full grown he-camel; a camel; palm-trees as being likened to the he-camel in respect of their tallness and bigness; a large sea fish or whale (Lane.) It also means a cable or a ship’s rope (Aqrab).
Commentary:
With this verse begins a description of the life after death, a brief reference to which was made in the three preceding verses.
Heaven is the lofty abode of true believers. The Holy Prophet used to say that it is the souls of the righteous that shall reside in the garden of Heaven, while those of the wicked shall descend into the pit of Hell.
The words, the gates of the spiritual firmament will not be opened for them, signify that rejecters of God’s signs are never vouchsafed the spiritual knowledge and the nearness of God granted to believers.
Though in the translation the word جمل has been rendered as 'camel' following a parallel expression in the New Testament (Matt. 19:24), yet the Arabic sentence may be better explained by using the word 'rope', for a rope rather than a camel bears a resemblance to the thread which is passed through the eye of a needle. The expression, until a camel (or a rope) goes through the eye of a needle, signifies that it will be impossible for rejecters of God’s Signs to enter Heaven.
c
7:37.
491
جَمَلْ (Jamal) 的意思也可以是一根绳索, 因为一根绳索很像一根穿进针眼的细线。摒拒安拉迹象的人是不可能进入天园的。读 «马太» 19:24。
1
یعنی جنت میں داخل ہونا ان کے اعمال کے سبب سے ناممکن نظر آئے گا۔ ہاں خداتعالیٰ کا رحم کرنا الگ بات ہے۔
a
7:37.
940
Important Words:
الجمل (camel) is the noun-infinitive from جمل. They say جمل الشیء i.e. he collected the thing. جمل الشھم means, he melted the fat. جمل (jamila) or جمل (jamula) with different vowel points at the central root letter, means, he was or became beautiful, goodly or pleasing in person or behaviour. جمل means, a he-camel; a full grown he-camel; a camel; palm-trees as being likened to the he-camel in respect of their tallness and bigness; a large sea fish or whale (Lane.) It also means a cable or a ship’s rope (Aqrab).
Commentary:
With this verse begins a description of the life after death, a brief reference to which was made in the three preceding verses.
Heaven is the lofty abode of true believers. The Holy Prophet used to say that it is the souls of the righteous that shall reside in the garden of Heaven, while those of the wicked shall descend into the pit of Hell.
The words, the gates of the spiritual firmament will not be opened for them, signify that rejecters of God’s signs are never vouchsafed the spiritual knowledge and the nearness of God granted to believers.
Though in the translation the word جمل has been rendered as 'camel' following a parallel expression in the New Testament (Matt. 19:24), yet the Arabic sentence may be better explained by using the word 'rope', for a rope rather than a camel bears a resemblance to the thread which is passed through the eye of a needle. The expression, until a camel (or a rope) goes through the eye of a needle, signifies that it will be impossible for rejecters of God’s Signs to enter Heaven.
b
See 7:37.
974
Jamal may also mean a rope, for a rope bears a better resemblance to the thread which is passed through the eye of a needle. It will not be possible for rejectors of God’s Signs to enter Heaven. See Matt. 19: 24.
وَلَوْ أَنَّ أَهْلَ ٱلْقُرَىٰٓ ءَامَنُوا۟ وَٱتَّقَوْا۟ لَفَتَحْنَا عَلَيْهِم بَرَكَٰتٍ مِّنَ ٱلسَّمَآءِ وَٱلْأَرْضِ وَلَٰكِن كَذَّبُوا۟ فَأَخَذْنَٰهُم بِمَا كَانُوا۟ يَكْسِبُونَ
2:104; 5:66.
2:104; 5:66.
2:104; 5:66.
Commentary:
In this verse the words, the people of those towns, refer to all the different peoples mentioned in the foregoing verses. The verse is thus intended to sum up the given narration with a view to introducing the case of the people of the Holy Prophet’s time.
The words لفتحنا الخ rendered as, We would have surely opened for them blessings from heaven and earth, may signify: "We would have taught them wisdom or granted them knowledge from heaven as well as from earth". By earthly wisdom or knowledge is meant that wisdom or knowledge which a person acquires from personal observation or from his fellowmen; but the wisdom or knowledge from Heaven is that wisdom or knowledge which comes directly from God. The word "blessings" may also be taken in the physical sense. In this case blessings from heaven would mean, for example, timely rains, extraordinary success, the removal of diseases, etc., while blessings from the earth would signify, for example, abundant produce of land, peace and order, etc.
d
2:104; 5:66.
a
2:104; 5:66.
993
Commentary:
In this verse the words, the people of those towns, refer to all the different peoples mentioned in the foregoing verses. The verse is thus intended to sum up the given narration with a view to introducing the case of the people of the Holy Prophet’s time.
The words لفتحنا الخ rendered as, We would have surely opened for them blessings from heaven and earth, may signify: "We would have taught them wisdom or granted them knowledge from heaven as well as from earth". By earthly wisdom or knowledge is meant that wisdom or knowledge which a person acquires from personal observation or from his fellowmen; but the wisdom or knowledge from Heaven is that wisdom or knowledge which comes directly from God. The word "blessings" may also be taken in the physical sense. In this case blessings from heaven would mean, for example, timely rains, extraordinary success, the removal of diseases, etc., while blessings from the earth would signify, for example, abundant produce of land, peace and order, etc.
c
2:104; 5:66.
وَلَوْ فَتَحْنَا عَلَيْهِم بَابًا مِّنَ ٱلسَّمَآءِ فَظَلُّوا۟ فِيهِ يَعْرُجُونَ
此节经文的意思可能是: 如果安拉意欲开启其仁慈的大门而不予惩罚, 那么, 不信的人就会忙于获取物质繁荣和享乐, 却不归向安拉。
The verse may mean that if God were to open the gates of His mercy and avert punishment, then instead of turning to Him, the disbelievers would become engaged in the acquisition of material prosperity and comforts.
Commentary:
See note on the succeeding verse.
655
此节经文的意思可能是: 如果安拉意欲开启其仁慈的大门而不予惩罚, 那么, 不信的人就会忙于获取物质繁荣和享乐, 却不归向安拉。
1721
Commentary:
See note on the succeeding verse.
1484
The verse may mean that if God were to open the gates of His mercy and avert punishment, then instead of turning to Him, the disbelievers would become engaged in the acquisition of material prosperity and comforts.
حَتَّىٰٓ إِذَا فَتَحْنَا عَلَيْهِم بَابًا ذَا عَذَابٍ شَدِيدٍ إِذَا هُمْ فِيهِ مُبْلِسُونَ
6:45.
6:45.
Man is so constituted that when he is in comfort and easy circumstances, he throws all caution to the winds and begins to indulge in unseemly conduct. But when his transgression and wicked pursuits produce evil results, he gives himself up to despair.
6:45.
Important Words:
مبلسون (they are in despair) is active participle from أبلس which means, he despaired or gave up hope of God’s mercy; he became broken-spirited; he was or became silent, returning no reply by reason of grief or despair; he was or became confounded or perplexed and unable to see argument; etc. (Lane & Aqrab). See also 2:35.
Commentary:
One of the objects for which God sends down afflictions and visitations on rejecters of truth is that they should become humble and by repenting of their evil ways and by listening to the Divine Message should draw God’s mercy on themselves. The time of a heavenly Messenger is particularly marked by heavenly visitations. On the other hand, in time of prosperity, people are proud and arrogant and become entirely engrossed in worldly affairs. They pay little heed to the voice of truth. So God afflicts them with miseries and misfortunes in order that their pride might be broken. Elsewhere the Quran says: "And indeed We sent Messengers to peoples before thee, then We afflicted them with poverty and adversity that they might humble themselves" (6:43). But such is the perversity of human nature that in spite of afflictions man persists in his wicked ways and refuses to give ear to the Divine Messenger; respite and reprieve only increase him in transgression. When, however, Divine punishment overtakes him then he is all despair.
Besides the present verse the Quran adverts again and again to the subject that persistent rejection of Divine Message never goes unpunished. It has also not omitted to throw adequate light on factors which intimately concern the subject of Divine punishment, viz. (1) while awarding punishment to a wrong-doing person God takes into consideration all the various circumstances and conditions which contributed and led to the commission of the evil deeds (7:9). (2) Everyone has to carry his own cross and no one else but the guilty person himself has to account and suffer for his evil deeds (6:165). (3) The punishment of the evil deed is strictly commensurate with the nature and scope of the crime (42:41). (4) No intercession can benefit the guilty person and no ransom is taken from him (2:49). (5) But God’s mercy always outweighs His wrath (7:157). (6) When good deeds outnumber evil ones, the entire punishment is remitted (7:9)."
e
6:45.
a
6:45.
2563
Important Words:
مبلسون (they are in despair) is active participle from أبلس which means, he despaired or gave up hope of God’s mercy; he became broken-spirited; he was or became silent, returning no reply by reason of grief or despair; he was or became confounded or perplexed and unable to see argument; etc. (Lane & Aqrab). See also 2:35.
Commentary:
One of the objects for which God sends down afflictions and visitations on rejecters of truth is that they should become humble and by repenting of their evil ways and by listening to the Divine Message should draw God’s mercy on themselves. The time of a heavenly Messenger is particularly marked by heavenly visitations. On the other hand, in time of prosperity, people are proud and arrogant and become entirely engrossed in worldly affairs. They pay little heed to the voice of truth. So God afflicts them with miseries and misfortunes in order that their pride might be broken. Elsewhere the Quran says: "And indeed We sent Messengers to peoples before thee, then We afflicted them with poverty and adversity that they might humble themselves" (6:43). But such is the perversity of human nature that in spite of afflictions man persists in his wicked ways and refuses to give ear to the Divine Messenger; respite and reprieve only increase him in transgression. When, however, Divine punishment overtakes him then he is all despair.
Besides the present verse the Quran adverts again and again to the subject that persistent rejection of Divine Message never goes unpunished. It has also not omitted to throw adequate light on factors which intimately concern the subject of Divine punishment, viz. (1) while awarding punishment to a wrong-doing person God takes into consideration all the various circumstances and conditions which contributed and led to the commission of the evil deeds (7:9). (2) Everyone has to carry his own cross and no one else but the guilty person himself has to account and suffer for his evil deeds (6:165). (3) The punishment of the evil deed is strictly commensurate with the nature and scope of the crime (42:41). (4) No intercession can benefit the guilty person and no ransom is taken from him (2:49). (5) But God’s mercy always outweighs His wrath (7:157). (6) When good deeds outnumber evil ones, the entire punishment is remitted (7:9)."
d
6:45.
2010
Man is so constituted that when he is in comfort and easy circumstances, he throws all caution to the winds and begins to indulge in unseemly conduct. But when his transgression and wicked pursuits produce evil results, he gives himself up to despair.
مَّا يَفْتَحِ ٱللَّهُ لِلنَّاسِ مِن رَّحْمَةٍ فَلَا مُمْسِكَ لَهَا ۖ وَمَا يُمْسِكْ فَلَا مُرْسِلَ لَهُۥ مِنۢ بَعْدِهِۦ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
39:39.
39:39.
After having mentioned in the previous verse that God has created the heavens and the earth and that He has made full provision for man’s physical and spiritual needs the verse under comment signifies that God has now decreed to bestow His mercy upon mankind in the form of the revelation of the Qur’an.
11:108; 39:39.
Commentary:
After having mentioned in the previous verse that God has created the heavens, and the earth and that He has made full provision for man’s physical and spiritual needs and has entrusted the control and management of both the physical and spiritual worlds to the care of the angels, the verse under comment proceeds to say that God has now decreed to bestow His mercy upon mankind in the form of the revelation of the Quran, at the same time warning the would be enemies of truth that they will not be allowed to thwart God’s plan and purpose as "He is the Mighty, the Wise!"
c
39:39.
a
11:108; 39:39.
3178
Commentary:
After having mentioned in the previous verse that God has created the heavens, and the earth and that He has made full provision for man’s physical and spiritual needs and has entrusted the control and management of both the physical and spiritual worlds to the care of the angels, the verse under comment proceeds to say that God has now decreed to bestow His mercy upon mankind in the form of the revelation of the Quran, at the same time warning the would be enemies of truth that they will not be allowed to thwart God’s plan and purpose as "He is the Mighty, the Wise!"
c
39:39.
2408
After having mentioned in the previous verse that God has created the heavens and the earth and that He has made full provision for man’s physical and spiritual needs the verse under comment signifies that God has now decreed to bestow His mercy upon mankind in the form of the revelation of the Qur’an.
وَسِيقَ ٱلَّذِينَ كَفَرُوٓا۟ إِلَىٰ جَهَنَّمَ زُمَرًا ۖ حَتَّىٰٓ إِذَا جَآءُوهَا فُتِحَتْ أَبْوَٰبُهَا وَقَالَ لَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنكُمْ يَتْلُونَ عَلَيْكُمْ ءَايَٰتِ رَبِّكُمْ وَيُنذِرُونَكُمْ لِقَآءَ يَوْمِكُمْ هَٰذَا ۚ قَالُوا۟ بَلَىٰ وَلَٰكِنْ حَقَّتْ كَلِمَةُ ٱلْعَذَابِ عَلَى ٱلْكَٰفِرِينَ
19:87.
40:51 67:9, 10.
19:87.
6:131; 40:51; 67:9-10.
Commentary:
This and the next few verses deal with the end and destiny of both believers and disbelievers. The disbelievers end by burning in the fire of frustration, failure and regrets in this world, and in the fire of Hell in the next world.
c
19:87.
d
40:51 67:9, 10.
b
19:87.
c
6:131; 40:51; 67:9-10.
3488
Commentary:
This and the next few verses deal with the end and destiny of both believers and disbelievers. The disbelievers end by burning in the fire of frustration, failure and regrets in this world, and in the fire of Hell in the next world.
b
19:87.
c
40:51 67:9, 10.
وَسِيقَ ٱلَّذِينَ ٱتَّقَوْا۟ رَبَّهُمْ إِلَى ٱلْجَنَّةِ زُمَرًا ۖ حَتَّىٰٓ إِذَا جَآءُوهَا وَفُتِحَتْ أَبْوَٰبُهَا وَقَالَ لَهُمْ خَزَنَتُهَا سَلَٰمٌ عَلَيْكُمْ طِبْتُمْ فَٱدْخُلُوهَا خَٰلِدِينَ
جنت کی طرف جانے والا تو دوڑ کے جاتا ہے‘ مگرا س جگہ دھکیلنے کا لفظ استعمال کیا گیا ہے۔ اس کی وجہ یہ ہے کہ جب تک نتیجہ ظاہر نہ ہو انسان پر خوف غالب رہتا ہے اور وہ ہر قدم احتیاط سے اٹھاتا ہے۔
13:25.
Commentary:
The righteous and the God-fearing will have success, honour and prosperity bestowed upon them in this life, and they will make unceasing spiritual progress and will bask forever in the sun of Divine pleasure and bliss in the life to come.
The word طبتم may also mean, because you led good and pure lives.
a
13:25.
1149
طِبْتُمْ (Tibtum) 也可意味着, 因为你们过着良好和清白的生活。
1
جنت کی طرف جانے والا تو دوڑ کے جاتا ہے‘ مگرا س جگہ دھکیلنے کا لفظ استعمال کیا گیا ہے۔ اس کی وجہ یہ ہے کہ جب تک نتیجہ ظاہر نہ ہو انسان پر خوف غالب رہتا ہے اور وہ ہر قدم احتیاط سے اٹھاتا ہے۔
a
13:25.
3489
Commentary:
The righteous and the God-fearing will have success, honour and prosperity bestowed upon them in this life, and they will make unceasing spiritual progress and will bask forever in the sun of Divine pleasure and bliss in the life to come.
The word طبتم may also mean, because you led good and pure lives.
a
13:25.
2590
Tibtum may also mean, because you led good and pure lives.
فَفَتَحْنَآ أَبْوَٰبَ ٱلسَّمَآءِ بِمَآءٍ مُّنْهَمِرٍ
Important Words:
منھمر (pouring down) is derived from ھمر. They say ھمر الماء i.e. he poured out the water. ھمر العین بالدمع means, the eyes flowed with tears. انھمر الماء means, the water poured out and flowed (Aqrab).
4015
Important Words:
منھمر (pouring down) is derived from ھمر. They say ھمر الماء i.e. he poured out the water. ھمر العین بالدمع means, the eyes flowed with tears. انھمر الماء means, the water poured out and flowed (Aqrab).