Topic: Return To Life
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وَحَرَٰمٌ عَلَىٰ قَرْيَةٍ أَهْلَكْنَٰهَآ أَنَّهُمْ لَا يَرْجِعُونَ
23:100, 101; 36:32.
23:100-101; 36:32.
Important Words:
حرام (inviolable law) is inf. noun fromحرم . They say حرم علیه i.e. it was or became forbidden or unlawful to him. It (a place or a right or a function) or he was or became sacred or inviolable or entitled to respect or honour. حرام means, forbidden or prohibited or unlawful; sacred or inviolable (Lane & Aqrab). See also 2:145.
Commentary:
The verse means to say that it is an inviolable divine law that the dead are never sent back to this world. Those who pass away from this world pass away forever (23:100, 101; 39:43). This meaning of the verse is supported by a well-known saying of the Holy Prophet according to which a companion of his named ‘Abdullah was slain in a battle. The Prophet told ‘Abdullah’s son, Jabir, that he had seen in a dream that God was so pleased with his father that He had asked ‘Abdullah what thing he would love to have so that the same might be given to him, and ‘Abdullah replied that he wished to be sent back to the world so that he might fight and be slain again in the cause of truth, to which God the Almighty said: "This cannot be because the word has gone forth from Me that the dead shall not return to the world" (Majah & Nasa’i).
e
23:100, 101; 36:32.
c
23:100-101; 36:32.
2422
Important Words:
حرام (inviolable law) is inf. noun fromحرم . They say حرم علیه i.e. it was or became forbidden or unlawful to him. It (a place or a right or a function) or he was or became sacred or inviolable or entitled to respect or honour. حرام means, forbidden or prohibited or unlawful; sacred or inviolable (Lane & Aqrab). See also 2:145.
Commentary:
The verse means to say that it is an inviolable divine law that the dead are never sent back to this world. Those who pass away from this world pass away forever (23:100, 101; 39:43). This meaning of the verse is supported by a well-known saying of the Holy Prophet according to which a companion of his named ‘Abdullah was slain in a battle. The Prophet told ‘Abdullah’s son, Jabir, that he had seen in a dream that God was so pleased with his father that He had asked ‘Abdullah what thing he would love to have so that the same might be given to him, and ‘Abdullah replied that he wished to be sent back to the world so that he might fight and be slain again in the cause of truth, to which God the Almighty said: "This cannot be because the word has gone forth from Me that the dead shall not return to the world" (Majah & Nasa’i).
b
23:100, 101; 36:32.
1917
It is an inviolable Divine law that the dead are never sent back to this world. Those, who pass away from this world, pass away for ever (23:100, 101).
حَتَّىٰٓ إِذَا جَآءَ أَحَدَهُمُ ٱلْمَوْتُ قَالَ رَبِّ ٱرْجِعُونِ
39:59.
یہاں حَتّٰی کا لفظ ہے اور حَتّٰی کو لغت والے حرف ابتدا بھی کہتے ہیں۔ (دیکھیئے بحر محیط جلد۶ ص۴۲۰) جس کے مطابق ہم نے معنے کیے ہیں۔
39:59.
39:59.
Commentary:
The plural form ارجعون affords an instance of the marvellous beauty of the Quranic style. The disbeliever addressing God uses the plural form of the verb to express the Majesty and Greatness of God and out of respect for Him.
The plural form ارجعون may also represent the repetition of the singular form ارجعنی (irji‘ni i.e. send me back). The disbeliever in his perplexity and confusion continues to repeat his request again and again for being sent back to this world and these repeated requests have been expressed by the use of the plural form. Thus the plural form ارجعون expresses, on the one hand, the disbeliever’s confusion of mind, on the other, it expresses his respect for God.
b
39:59.
3
یہاں حَتّٰی کا لفظ ہے اور حَتّٰی کو لغت والے حرف ابتدا بھی کہتے ہیں۔ (دیکھیئے بحر محیط جلد۶ ص۴۲۰) جس کے مطابق ہم نے معنے کیے ہیں۔
a
39:59.
2578
Commentary:
The plural form ارجعون affords an instance of the marvellous beauty of the Quranic style. The disbeliever addressing God uses the plural form of the verb to express the Majesty and Greatness of God and out of respect for Him.
The plural form ارجعون may also represent the repetition of the singular form ارجعنی (irji‘ni i.e. send me back). The disbeliever in his perplexity and confusion continues to repeat his request again and again for being sent back to this world and these repeated requests have been expressed by the use of the plural form. Thus the plural form ارجعون expresses, on the one hand, the disbeliever’s confusion of mind, on the other, it expresses his respect for God.
a
39:59.
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.
أَلَمْ يَرَوْا۟ كَمْ أَهْلَكْنَا قَبْلَهُم مِّنَ ٱلْقُرُونِ أَنَّهُمْ إِلَيْهِمْ لَا يَرْجِعُونَ
17:18; 19:99; 20:129; 50:37.
21:96; 23:100.
Commentary:
The expression انھم الیھم لایرجعون may mean; (a) those who are destroyed do not come back to those who mock the Prophets; (b) the past generations were destroyed because they did not turn to their Prophets, i.e. did not listen to them.
c
17:18; 19:99; 20:129; 50:37.
d
21:96; 23:100, 101.
b
17:18; 19:99; 20:129; 50:37.
c
21:96; 23:100.
3233
Commentary:
The expression انھم الیھم لایرجعون may mean; (a) those who are destroyed do not come back to those who mock the Prophets; (b) the past generations were destroyed because they did not turn to their Prophets, i.e. did not listen to them.
c
17:18; 19:99; 20:129; 50:37.
d
21:96; 23:100, 101.
2443
The reference seems to be to Divine punishment which will be universal in character.
فَلَا يَسْتَطِيعُونَ تَوْصِيَةً وَلَآ إِلَىٰٓ أَهْلِهِمْ يَرْجِعُونَ
وَصَّاہُ۔ عَھِدَ اِلَیْہِ اس کو کسی کام کے کرنے کی نصیحت کی۔ (اقرب)
1
وَصَّاہُ۔ عَھِدَ اِلَیْہِ اس کو کسی کام کے کرنے کی نصیحت کی۔ (اقرب)
إِنَّهُۥ عَلَىٰ رَجْعِهِۦ لَقَادِرٌ
46:34.
46:34.
17:100; 36:82; 46:34.
a
46:34.
b
17:100; 36:82; 46:34.
a
46:34.