Search Results for "تُرَابٌ"
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يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُبْطِلُوا۟ صَدَقَٰتِكُم بِٱلْمَنِّ وَٱلْأَذَىٰ كَٱلَّذِى يُنفِقُ مَالَهُۥ رِئَآءَ ٱلنَّاسِ وَلَا يُؤْمِنُ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ ۖ فَمَثَلُهُۥ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُۥ وَابِلٌ فَتَرَكَهُۥ صَلْدًا ۖ لَّا يَقْدِرُونَ عَلَىٰ شَىْءٍ مِّمَّا كَسَبُوا۟ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْكَٰفِرِينَ
2:263.
2:263.
4:39; 8:48.
在有些经文中, 穆斯林奉命也可以公开花费他们的财富 (2:275); 这样做的目的在于引发其他穆斯林可以效法他们的好榜样。但是, 不信安拉的人公开花费他的金钱只是为了赢得大家的称赞。这样的人没有资格得到安拉任何的报酬。
اَلْوَابِلُ: اَلْمَطَرُ الشَّدِیْدُ الضَّخْمُ الْقَطَرِ۔ موٹے موٹے قطروں والی سخت بارش۔ (اقرب)
See 2:263.
4:39; 8:48.
14:19.
Elsewhere, Muslims have also been enjoined to spend their wealth openly (2:275); the object underlying being that other Muslims may be induced to follow their good example. But he who has no faith in God expends his money openly solely to win public approbation. Such a one loses all title to any reward from God.
See 2:263.
4:39; 8:48.
14:19.
Important Words:
رئاء (to be seen) is derived from رأی i.e. he saw with his physical or mental eyes. الرئاء means, to make a show of goodness or virtue without there being any sincere or genuine feeling behind it, simply to be seen of men (Aqrab & Mufradat).
صفوان (smooth rock) is in the measure of رحمان being derived from صفا i.e. it became clear or pure and was free from dirt, etc. صفوان besides being used in the singular number is also the plural of صفاة meaning, a smooth and hard rock (Aqrab).
وابل (heavy rain) is derived from وبل. They say وبله بالعصا i.e. he beat or battered him with a rod continuously. وبلت السماءmeans, the sky poured forth heavy rain (Aqrab).
صلد (bare, smooth and hard) is from صلد. They say صلدالزند i.e. the material, meant for producing fire gave out a sound but no Spark. صلد الارض means, the earth became hard. صلد السائل means, he turned away the beggar without giving him anything. صلد is, therefore, spoken of such rock or piece of ground as is hard and smooth and grows nothing (Aqrab).
Commentary:
The verse makes it clear that a Muslim who follows up his charity with taunt and injury, undoes his own good act and will have no reward with God. He is like a disbeliever who spends merely to be seen of and praised by men. The words, ‘and he believes not in Allah and the Last Day’ have been added because sometimes even a believer does a deed to be seen of men, and that act of his has a useful purpose. For instance, it is on record that once a Companion of the Holy Prophet was seen strutting before the hostile Quraish of Mecca. When the Prophet saw the man thus walking, he said, "This gait is hateful to God, but on the present occasion it is not so." In fact, there had been an outbreak of fever among the Companions who were greatly weakened thereby, and the aforesaid Muslim walked with a boastful gait in order to make a display of his strength so that the enemy might not think that the Muslims had been weakened by fever. This turned an ordinarily reprehensible act into a praiseworthy one. Elsewhere Muslims have been bidden to spend their money not only secretly but also openly (2:275), and the object underlying this injunction is that other Muslims, seeing a brother of theirs expending money in the cause of God, may be induced to follow his good example. But he who has no faith in God expends his money openly solely with the object of winning the good opinion of men, and such a one has no reward with God.
The concluding portion of the verse likens a disbeliever to a smooth rock which is not fit for producing a crop; but sometimes, when it is covered with a layer of dust, some corn may grow on it, i.e. when circumstances are favourable and such person does some really good deed, he derives some benefit from it. But when he spends money merely for the sake of display and show, his good deeds are wasted, just as a heavy rain washes away the dust from the surface of a smooth and hard rock, leaving it bare and unproductive.
a
2:263.
d
2:263.
e
4:39; 8:48.
203
在有些经文中, 穆斯林奉命也可以公开花费他们的财富 (2:275); 这样做的目的在于引发其他穆斯林可以效法他们的好榜样。但是, 不信安拉的人公开花费他的金钱只是为了赢得大家的称赞。这样的人没有资格得到安拉任何的报酬。
1
اَلْوَابِلُ: اَلْمَطَرُ الشَّدِیْدُ الضَّخْمُ الْقَطَرِ۔ موٹے موٹے قطروں والی سخت بارش۔ (اقرب)
a
See 2:263.
b
4:39; 8:48.
c
14:19.
271
Important Words:
رئاء (to be seen) is derived from رأی i.e. he saw with his physical or mental eyes. الرئاء means, to make a show of goodness or virtue without there being any sincere or genuine feeling behind it, simply to be seen of men (Aqrab & Mufradat).
صفوان (smooth rock) is in the measure of رحمان being derived from صفا i.e. it became clear or pure and was free from dirt, etc. صفوان besides being used in the singular number is also the plural of صفاة meaning, a smooth and hard rock (Aqrab).
وابل (heavy rain) is derived from وبل. They say وبله بالعصا i.e. he beat or battered him with a rod continuously. وبلت السماءmeans, the sky poured forth heavy rain (Aqrab).
صلد (bare, smooth and hard) is from صلد. They say صلدالزند i.e. the material, meant for producing fire gave out a sound but no Spark. صلد الارض means, the earth became hard. صلد السائل means, he turned away the beggar without giving him anything. صلد is, therefore, spoken of such rock or piece of ground as is hard and smooth and grows nothing (Aqrab).
Commentary:
The verse makes it clear that a Muslim who follows up his charity with taunt and injury, undoes his own good act and will have no reward with God. He is like a disbeliever who spends merely to be seen of and praised by men. The words, ‘and he believes not in Allah and the Last Day’ have been added because sometimes even a believer does a deed to be seen of men, and that act of his has a useful purpose. For instance, it is on record that once a Companion of the Holy Prophet was seen strutting before the hostile Quraish of Mecca. When the Prophet saw the man thus walking, he said, "This gait is hateful to God, but on the present occasion it is not so." In fact, there had been an outbreak of fever among the Companions who were greatly weakened thereby, and the aforesaid Muslim walked with a boastful gait in order to make a display of his strength so that the enemy might not think that the Muslims had been weakened by fever. This turned an ordinarily reprehensible act into a praiseworthy one. Elsewhere Muslims have been bidden to spend their money not only secretly but also openly (2:275), and the object underlying this injunction is that other Muslims, seeing a brother of theirs expending money in the cause of God, may be induced to follow his good example. But he who has no faith in God expends his money openly solely with the object of winning the good opinion of men, and such a one has no reward with God.
The concluding portion of the verse likens a disbeliever to a smooth rock which is not fit for producing a crop; but sometimes, when it is covered with a layer of dust, some corn may grow on it, i.e. when circumstances are favourable and such person does some really good deed, he derives some benefit from it. But when he spends money merely for the sake of display and show, his good deeds are wasted, just as a heavy rain washes away the dust from the surface of a smooth and hard rock, leaving it bare and unproductive.
a
See 2:263.
b
4:39; 8:48.
c
14:19.
333
Elsewhere, Muslims have also been enjoined to spend their wealth openly (2:275); the object underlying being that other Muslims may be induced to follow their good example. But he who has no faith in God expends his money openly solely to win public approbation. Such a one loses all title to any reward from God.
إِنَّ مَثَلَ عِيسَىٰ عِندَ ٱللَّهِ كَمَثَلِ ءَادَمَ ۖ خَلَقَهُۥ مِن تُرَابٍ ثُمَّ قَالَ لَهُۥ كُن فَيَكُونُ
阿丹原来要代表人类,即阿丹的子孙。因而说伊撒像其他从泥土中创造出来的凡人 (40:68), 所以他不可能是上帝 (安拉)。然而, 如果 “阿丹” 这字用来指人类的祖先, 那么, 此节经文就能用来说明伊撒和阿丹之间的相似之处: 他们没有父亲就可降生。既然是这样, 伊撒有个母亲这一事实不会影响如上所述的这种相似性, 它不需要在各方面都完全相似。
«古兰经» 中另外一处说人是从泥土中生出来的 (6:3)。“尘土” 和 “泥土” 两词所表示的不同概念是: 用 “尘土” 这词时, 不含有启示 (精神的水) 的意思; 而用 “泥土” 这词时, 同时也表示有启示的概念。
معلوم ہوا کہ باقی وجودوں کی طرح قرآن کریم کے رو سے عیسٰیؑ بھی مٹی سے پیدا ہوئے تھے اور ان کو کوئی غیر معمولی اہمیت حاصل نہ تھی۔ کیونکہ جتنے لوگ ماں باپ سے پیدا ہوتے ہیں قرآن کریم کے محاورہ میں وہ بھی مٹی سے پیدا ہوتے ہیں۔
شیطان کے ذکر میں اور کئی دوسری آیات میں آدم کی پیدائش طِیْن سے بتائی گئی ہے یعنی ایسی مٹی جس میں الہام کا پانی ملا ہوا تھا۔ لیکن ان آیات میں آدمؑ اور عیسٰیؑ دونوں کی پیدائش تُرَاب سے بتائی گئی ہے یعنی ایسی مٹی جس میں الہام کی آمیزش نہ تھی۔ ان دونوں بیانات میں کوئی اختلاف نہیں کیونکہ آدم سے مراد یہاں آدم نہیں اور عیسیٰ سے مراد صرف عیسیٰ نہیں بلکہ آدم اور ابنائے آدم اور عیسیٰ اور اَتباعِ عیسیٰ مراد ہیں اور ان لوگوں میں سے ایک جماعت الہام کو نظر انداز کرنے والی تھی۔ پس بحیثیت جماعت دونوں کی پیدائش تُرَاب سے قرار دی گئی۔
Adam primarily stands for man, i.e. the sons of Adam generally. Jesus is thus declared to be like other mortals who have all been created from dust (40:68), and so there can be no Divinity about him. If, however, the word "Adam" be taken to refer to the progenitor of the human race, then the verse would be taken to point to the resemblance between Jesus and Adam in being born without the agency of a male parent. In this case, the fact that Jesus had a mother would not affect the likeness which, as stated above, need not be complete in all respects.
Elsewhere, man is stated to have been born out of clay (6:3). The difference sought to be indicated by the use of 'dust' and 'clay' is that when the word 'dust' is used, the idea of revelation (heavenly water) is not implied, but where 'clay' is used the idea of revelation is also indicated.
Commentary:
The word مثل (case) is used to express resemblance, which may be of different kind and different degrees. Sometimes, the thing likened is equal to that to which it is likened, sometimes the former is superior to the latter, and sometimes the latter is superior to the former. So it is not necessary that the thing likened to another should be equal, or ever similar, to the latter in all respects. The likeness between Adam and Jesus referred to in this verse, may, therefore, not be stretched too far.
In the verse the word 'Adam' primarily stands for man, i.e. the sons of Adam generally. Jesus is thus declared to be like other mortals who have all been created from dust (40:68), and so there can be no divinity about him. If, however, the word 'Adam' be taken to refer to the progenitor of the human race, then the verse would be taken to point to the resemblance between Jesus and Adam in being born without the agency of a male parent. In this case, the fact that Jesus had a mother would not affect the likeness which, as stated above, need not be complete in all respects.
The words, then He said to him, "Be" and he was, show that the command refers not to the birth of Jesus (for the fact of his creation has already been mentioned in the words خلقه i.e. He created him, occurring in the preceding part of the verse), but to his death. The use of the word کن (Be) in relation to death should not sound odd, for, according to the teaching of Islam, death is not the end of life but simply a change, the beginning of a new life. The meaning in this case would be that after having created Jesus and having allowed him the prescribed lease of life in this world, God caused him to die and took his soul away to the next world. The expression, "Be" and he was, may also refer to the creation or birth of Jesus in the sense that, after giving him the human form in the womb of his mother, God said to him "Be", i.e. become quickened with life, whereupon he became alive. Again, the reference may also be to the spiritual life, i.e. after creating Jesus in the form of a man, God called upon him to become a Prophet, which was the ultimate end of his creation, and consequently he became a Prophet. Whatever the interpretation, the verse constitutes a clear refutation of the Christian belief in the divinity of Jesus on the plea of his unusual birth.
As for the creation of man from تراب (dust), we shall give a suitable note when we come to the verses directly dealing with the subject.
251
阿丹原来要代表人类,即阿丹的子孙。因而说伊撒像其他从泥土中创造出来的凡人 (40:68), 所以他不可能是上帝 (安拉)。然而, 如果 “阿丹” 这字用来指人类的祖先, 那么, 此节经文就能用来说明伊撒和阿丹之间的相似之处: 他们没有父亲就可降生。既然是这样, 伊撒有个母亲这一事实不会影响如上所述的这种相似性, 它不需要在各方面都完全相似。
252
«古兰经» 中另外一处说人是从泥土中生出来的 (6:3)。“尘土” 和 “泥土” 两词所表示的不同概念是: 用 “尘土” 这词时, 不含有启示 (精神的水) 的意思; 而用 “泥土” 这词时, 同时也表示有启示的概念。
1
معلوم ہوا کہ باقی وجودوں کی طرح قرآن کریم کے رو سے عیسٰیؑ بھی مٹی سے پیدا ہوئے تھے اور ان کو کوئی غیر معمولی اہمیت حاصل نہ تھی۔ کیونکہ جتنے لوگ ماں باپ سے پیدا ہوتے ہیں قرآن کریم کے محاورہ میں وہ بھی مٹی سے پیدا ہوتے ہیں۔
2
شیطان کے ذکر میں اور کئی دوسری آیات میں آدم کی پیدائش طِیْن سے بتائی گئی ہے یعنی ایسی مٹی جس میں الہام کا پانی ملا ہوا تھا۔ لیکن ان آیات میں آدمؑ اور عیسٰیؑ دونوں کی پیدائش تُرَاب سے بتائی گئی ہے یعنی ایسی مٹی جس میں الہام کی آمیزش نہ تھی۔ ان دونوں بیانات میں کوئی اختلاف نہیں کیونکہ آدم سے مراد یہاں آدم نہیں اور عیسیٰ سے مراد صرف عیسیٰ نہیں بلکہ آدم اور ابنائے آدم اور عیسیٰ اور اَتباعِ عیسیٰ مراد ہیں اور ان لوگوں میں سے ایک جماعت الہام کو نظر انداز کرنے والی تھی۔ پس بحیثیت جماعت دونوں کی پیدائش تُرَاب سے قرار دی گئی۔
348
Commentary:
The word مثل (case) is used to express resemblance, which may be of different kind and different degrees. Sometimes, the thing likened is equal to that to which it is likened, sometimes the former is superior to the latter, and sometimes the latter is superior to the former. So it is not necessary that the thing likened to another should be equal, or ever similar, to the latter in all respects. The likeness between Adam and Jesus referred to in this verse, may, therefore, not be stretched too far.
In the verse the word 'Adam' primarily stands for man, i.e. the sons of Adam generally. Jesus is thus declared to be like other mortals who have all been created from dust (40:68), and so there can be no divinity about him. If, however, the word 'Adam' be taken to refer to the progenitor of the human race, then the verse would be taken to point to the resemblance between Jesus and Adam in being born without the agency of a male parent. In this case, the fact that Jesus had a mother would not affect the likeness which, as stated above, need not be complete in all respects.
The words, then He said to him, "Be" and he was, show that the command refers not to the birth of Jesus (for the fact of his creation has already been mentioned in the words خلقه i.e. He created him, occurring in the preceding part of the verse), but to his death. The use of the word کن (Be) in relation to death should not sound odd, for, according to the teaching of Islam, death is not the end of life but simply a change, the beginning of a new life. The meaning in this case would be that after having created Jesus and having allowed him the prescribed lease of life in this world, God caused him to die and took his soul away to the next world. The expression, "Be" and he was, may also refer to the creation or birth of Jesus in the sense that, after giving him the human form in the womb of his mother, God said to him "Be", i.e. become quickened with life, whereupon he became alive. Again, the reference may also be to the spiritual life, i.e. after creating Jesus in the form of a man, God called upon him to become a Prophet, which was the ultimate end of his creation, and consequently he became a Prophet. Whatever the interpretation, the verse constitutes a clear refutation of the Christian belief in the divinity of Jesus on the plea of his unusual birth.
As for the creation of man from تراب (dust), we shall give a suitable note when we come to the verses directly dealing with the subject.
425
Adam primarily stands for man, i.e. the sons of Adam generally. Jesus is thus declared to be like other mortals who have all been created from dust (40:68), and so there can be no Divinity about him. If, however, the word "Adam" be taken to refer to the progenitor of the human race, then the verse would be taken to point to the resemblance between Jesus and Adam in being born without the agency of a male parent. In this case, the fact that Jesus had a mother would not affect the likeness which, as stated above, need not be complete in all respects.
425A
Elsewhere, man is stated to have been born out of clay (6:3). The difference sought to be indicated by the use of 'dust' and 'clay' is that when the word 'dust' is used, the idea of revelation (heavenly water) is not implied, but where 'clay' is used the idea of revelation is also indicated.
يَتَوَٰرَىٰ مِنَ ٱلْقَوْمِ مِن سُوٓءِ مَا بُشِّرَ بِهِۦٓ ۚ أَيُمْسِكُهُۥ عَلَىٰ هُونٍ أَمْ يَدُسُّهُۥ فِى ٱلتُّرَابِ ۗ أَلَا سَآءَ مَا يَحْكُمُونَ
The reference is to the barbarous custom of burying alive of female children which was in vogue among certain Arab tribes. They had a very low conception of their womenfolk and accorded them an extremely degraded position in their society. The Qur’an has strongly upheld the honour of women and has recognized all their legitimate rights, and in this respect it stands unique among all the Scriptures of the world.
Important Words:
ھون (disgrace) is the infinitive noun from ھان . They say ھان الرجل i.e. the man was or became low, base, vile, contemptible, despicable; he became weak and at rest. ھان علیه الامر means, the matter was easy and light to him. ھون (haun) means, ease and dignity and ھون (hun) means, disgrace (Lane & Aqrab).
Commentary:
In this and the previous verse the Quran has strongly condemned the low conception of the Arabs of their womenfolk and the degraded position they accorded them in their society. The Quran has throughout upheld the honour of woman and has recognized her rights, and in this respect it stands unique among all the Scriptures of the world. It may incidentally be stated here that it is generally believed that the practice of burying daughters alive was common among all Arab tribes. History lends no support to this popular misconception. Had it been so the number of men over women would have greatly predominated in Arabia. But that was never the case. Nevertheless, the birth of a daughter was looked upon as a source of humiliation and embarrassment to the parents. But the foul practice of burying daughters alive was confined to a few tribes outside Mecca who had an exaggerated notion of their greatness, and even among those tribes only the wealthy few resorted to this barbarous practice.
1860
Important Words:
ھون (disgrace) is the infinitive noun from ھان . They say ھان الرجل i.e. the man was or became low, base, vile, contemptible, despicable; he became weak and at rest. ھان علیه الامر means, the matter was easy and light to him. ھون (haun) means, ease and dignity and ھون (hun) means, disgrace (Lane & Aqrab).
Commentary:
In this and the previous verse the Quran has strongly condemned the low conception of the Arabs of their womenfolk and the degraded position they accorded them in their society. The Quran has throughout upheld the honour of woman and has recognized her rights, and in this respect it stands unique among all the Scriptures of the world. It may incidentally be stated here that it is generally believed that the practice of burying daughters alive was common among all Arab tribes. History lends no support to this popular misconception. Had it been so the number of men over women would have greatly predominated in Arabia. But that was never the case. Nevertheless, the birth of a daughter was looked upon as a source of humiliation and embarrassment to the parents. But the foul practice of burying daughters alive was confined to a few tribes outside Mecca who had an exaggerated notion of their greatness, and even among those tribes only the wealthy few resorted to this barbarous practice.
1553
The reference is to the barbarous custom of burying alive of female children which was in vogue among certain Arab tribes. They had a very low conception of their womenfolk and accorded them an extremely degraded position in their society. The Qur’an has strongly upheld the honour of women and has recognized all their legitimate rights, and in this respect it stands unique among all the Scriptures of the world.
قَالَ لَهُۥ صَاحِبُهُۥ وَهُوَ يُحَاوِرُهُۥٓ أَكَفَرْتَ بِٱلَّذِى خَلَقَكَ مِن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ سَوَّىٰكَ رَجُلًا
22:6; 23:13; 35:12; 36:78; 40:68.
22:6; 23:13; 35:12; 36:78; 40:68.
22:6; 23:13; 35:12; 36:78; 40:68.
Commentary:
This verse constitutes the reply of the poor and depressed Muslim to his boastful Christian companion. He admonishes the latter not to deny God in his conceit. He seeks to rouse him from his state of self-complacency by drawing his attention to his very insignificant beginning and by implication to the transitoriness of the things of this world.
a
22:6; 23:13; 35:12; 36:78; 40:68.
a
22:6; 23:13; 35:12; 36:78; 40:68.
2078
Commentary:
This verse constitutes the reply of the poor and depressed Muslim to his boastful Christian companion. He admonishes the latter not to deny God in his conceit. He seeks to rouse him from his state of self-complacency by drawing his attention to his very insignificant beginning and by implication to the transitoriness of the things of this world.
a
22:6; 23:13; 35:12; 36:78; 40:68.
يَٰٓأَيُّهَا ٱلنَّاسُ إِن كُنتُمْ فِى رَيْبٍ مِّنَ ٱلْبَعْثِ فَإِنَّا خَلَقْنَٰكُم مِّن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِن مُّضْغَةٍ مُّخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ لِّنُبَيِّنَ لَكُمْ ۚ وَنُقِرُّ فِى ٱلْأَرْحَامِ مَا نَشَآءُ إِلَىٰٓ أَجَلٍ مُّسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوٓا۟ أَشُدَّكُمْ ۖ وَمِنكُم مَّن يُتَوَفَّىٰ وَمِنكُم مَّن يُرَدُّ إِلَىٰٓ أَرْذَلِ ٱلْعُمُرِ لِكَيْلَا يَعْلَمَ مِنۢ بَعْدِ عِلْمٍ شَيْـًٔا ۚ وَتَرَى ٱلْأَرْضَ هَامِدَةً فَإِذَآ أَنزَلْنَا عَلَيْهَا ٱلْمَآءَ ٱهْتَزَّتْ وَرَبَتْ وَأَنۢبَتَتْ مِن كُلِّ زَوْجٍۭ بَهِيجٍ
13:9; 35:12; 41:48.
16:71; 36:69.
16:66; 27:61; 30:49-51; 35:28; 45:6.
人类的创造与身体的成长, 形成了有死后生命的强有力的依据。人类的创造是一种演化过程, 是逐步形成的, 是阶段性逐步发展的。它从无生命物质发展成种子, 受精卵, 胎儿的发育, 直到完美形体的人出生为止。然而, 演化过程并不随着人类的产生而停止。演化过程不断继续。从无生命物质发展成为一个完善的人。人类身体的奇妙成长是一个无可辩驳的证据。它证明了人类的创造主和使人类具有这些演化阶段的创造者具有在人们死后仍能给他们新生命的权能。这一论断也说明精神世界的发展也同人类的创造与身体的成长一样, 是逐步演化、发展而成的。另一依据来自自然界, 当雨水落到地上时, 荒芜、凄凉、死气沉沉的大地由于新的生命开始而苏醒过来。这里可得出同样的结论: 安拉, 他具有使死寂与荒芜的大地由于新生命的出现而复苏的权能, 也具有在人们死后再给他们新生命的权能。
16:71; 36:69.
16:66; 27:61; 30:49-51; 35:28; 45:6.
13:9; 35:12; 41:48.
Man’s creation and physical development constitutes a strong argument in favour of Life after death. This creation is a process of evolution, a gradual unfolding, a development from one stage to another, from lifeless matter to a seed, then to a fertilised ovum, then to a foetus and then it culminates in the birth of a perfectly formed human being. This process of evolution, however, does not stop with man’s birth. It continues. The wonderful physical growth of man from lifeless matter to a fully developed human being constitutes an irrefutable proof that the Creator of man and the Author of all these stages of his development possesses the power to give him a new life after he is dead. The inference also seems to be that just as the creation and physical development of man is a process of evolution and gradual growth, so is his spiritual development. Another argument is taken from nature, viz. that the barren, bleak or dead earth vibrates with new life when rain falls upon it. This phenomenon also lea
13:9; 35:12; 41:48.
16:71; 36:69.
16:66; 27:61; 30:49-51; 35:28; 45:6.
Important Words:
تراب (dust) is derived from ترب which means, it became dusted or dusty; he had dust in his hand; he clove to dust or earth; he clove to the dust or earth by means of poverty. تراب means, dust, earth (Lane).
علقة (clotted blood) is derived from علق which has several meanings. علق به means, it stuck fast, clung or adhered to it; it was or became suspended by it; it concerned him or it. علقت المرأة means, the woman became pregnant. علق means, blood or intensely red blood or thick or clotted blood because of its clinging together. علقة signifies a portion of clotted blood or the seminal fluid when it becomes thick clotted blood after which it passes to another stage termed مضغة (Lane).
مضغة (lump of flesh) is derived from مضغ. They say مضغ الطعام i.e. he chewed the food. مضغة means, a piece or bit of flesh or a morsel of flesh; a foetus when it has become like a lump or flesh (Lane & Aqrab).
مخلقة (formed) is derived form خلق for which see 3:50. مضغة مخلقة signifies a foetus when it has become like a lump of flesh perfect or complete in make or of which the make has become apparent (Lane).
ھامدة (lifeless) is active participle in the feminine gender from ھمد which means, he or it died or perished. ھمدت الریح means, the wind became still. ھمدت الارض means, the land became lifeless, without herbage and without rain (Lane & Aqrab).
اھتزت (stirs) is derived from ھز. They say ھزہ i.e. he shook it. اھتز النبات means, the plant or herbage became tall. اھتزت الارضmeans, the land produced herbage or became in motion and produced plants or herbage (Lane & Aqrab). When Sa‘d, a very prominent companion of the Holy Prophet died, he is reported to have exclaimed, اھتز عرش الرحمان لموت سعد بن معاذ i.e. the Throne of the Gracious God shook on account of the death of Sa‘d bin Ma‘adh.
ربت (swells) is fromربا meaning, it increased or augmented; it became high. ربت الارض means, the earth became large and swelled (Lane). See also 2:266 & 3:131.
بھیج (beauteous) is derived from بھج (bahuja) i.e. he or it was or became beauteous or beautiful or goodly or beautiful and bright or splendid; or from بھج (bahija) which means, he was or became joyful, glad or happy. بھج به means, he rejoiced in it or at it. Or it may also be said to have been derived from بھج (bahaja). They say بھجه (bahaja) i.e. it made him joyful, glad or happy. بھیج means, beauteous or beautiful and bright or splendid, having a joyful, glad or happy appearance. بھجة means, beauty or goodliness of a thing or its beauty and brightness or splendour; joyfulness, gladness or happiness of appearance (Lane & Aqrab).
Commentary:
The verse proceeds to give arguments to show that life after death or the resurrection is an established fact. Man’s own creation and physical development is the first argument given in this verse to prove this theme. This creation is a process of evolution, a gradual unfolding, a development from one stage to another, from lifeless matter to a seed, then to a fertilized ovum, then to a foetus and then it culminates in the birth of a perfectly formed human being. But this process of evolution and growth does not stop with man’s birth. It continues. A child grows into a full grown man and then he passes on to old age and then to death which is the flight of the human soul from its physical habitat. This wonderful physical growth of man from a lifeless piece of matter to a fully developed human being constitutes an irrefutable proof that the Creator of man and the Author of all these stages of development possesses the power to give him a new life after he is dead.
The inference seems to be that just as the creation and development of man is a process of evolution and gradual growth, in the same way the progress of Islam will also be gradual and in stages.
After this argument in favour of life after death, another argument given in this verse is taken from nature. The verse says that the earth becomes barren, bleak or dead on account of a long period of drought. There is not a blade of grass to be seen on it. Then God sends down rain. The bleak and barren earth begins to vibrate with new life. This phenomenon also leads to the same conclusion that God Who has the power to make the dead and barren earth vibrate with new life has the power to bring man to life after his death. It also leads to the implied inference that by the advent of Islam, a spiritually dead Arabia will bloom and blossom into new life. See also 23:13-15.
a
13:9; 35:12; 41:48.
b
16:71; 36:69.
c
16:66; 27:61; 30:49-51; 35:28; 45:6.
853
人类的创造与身体的成长, 形成了有死后生命的强有力的依据。人类的创造是一种演化过程, 是逐步形成的, 是阶段性逐步发展的。它从无生命物质发展成种子, 受精卵, 胎儿的发育, 直到完美形体的人出生为止。然而, 演化过程并不随着人类的产生而停止。演化过程不断继续。从无生命物质发展成为一个完善的人。人类身体的奇妙成长是一个无可辩驳的证据。它证明了人类的创造主和使人类具有这些演化阶段的创造者具有在人们死后仍能给他们新生命的权能。这一论断也说明精神世界的发展也同人类的创造与身体的成长一样, 是逐步演化、发展而成的。另一依据来自自然界, 当雨水落到地上时, 荒芜、凄凉、死气沉沉的大地由于新的生命开始而苏醒过来。这里可得出同样的结论: 安拉, 他具有使死寂与荒芜的大地由于新生命的出现而复苏的权能, 也具有在人们死后再给他们新生命的权能。
a
13:9; 35:12; 41:48.
b
16:71; 36:69.
c
16:66; 27:61; 30:49-51; 35:28; 45:6.
2441
Important Words:
تراب (dust) is derived from ترب which means, it became dusted or dusty; he had dust in his hand; he clove to dust or earth; he clove to the dust or earth by means of poverty. تراب means, dust, earth (Lane).
علقة (clotted blood) is derived from علق which has several meanings. علق به means, it stuck fast, clung or adhered to it; it was or became suspended by it; it concerned him or it. علقت المرأة means, the woman became pregnant. علق means, blood or intensely red blood or thick or clotted blood because of its clinging together. علقة signifies a portion of clotted blood or the seminal fluid when it becomes thick clotted blood after which it passes to another stage termed مضغة (Lane).
مضغة (lump of flesh) is derived from مضغ. They say مضغ الطعام i.e. he chewed the food. مضغة means, a piece or bit of flesh or a morsel of flesh; a foetus when it has become like a lump or flesh (Lane & Aqrab).
مخلقة (formed) is derived form خلق for which see 3:50. مضغة مخلقة signifies a foetus when it has become like a lump of flesh perfect or complete in make or of which the make has become apparent (Lane).
ھامدة (lifeless) is active participle in the feminine gender from ھمد which means, he or it died or perished. ھمدت الریح means, the wind became still. ھمدت الارض means, the land became lifeless, without herbage and without rain (Lane & Aqrab).
اھتزت (stirs) is derived from ھز. They say ھزہ i.e. he shook it. اھتز النبات means, the plant or herbage became tall. اھتزت الارضmeans, the land produced herbage or became in motion and produced plants or herbage (Lane & Aqrab). When Sa‘d, a very prominent companion of the Holy Prophet died, he is reported to have exclaimed, اھتز عرش الرحمان لموت سعد بن معاذ i.e. the Throne of the Gracious God shook on account of the death of Sa‘d bin Ma‘adh.
ربت (swells) is fromربا meaning, it increased or augmented; it became high. ربت الارض means, the earth became large and swelled (Lane). See also 2:266 & 3:131.
بھیج (beauteous) is derived from بھج (bahuja) i.e. he or it was or became beauteous or beautiful or goodly or beautiful and bright or splendid; or from بھج (bahija) which means, he was or became joyful, glad or happy. بھج به means, he rejoiced in it or at it. Or it may also be said to have been derived from بھج (bahaja). They say بھجه (bahaja) i.e. it made him joyful, glad or happy. بھیج means, beauteous or beautiful and bright or splendid, having a joyful, glad or happy appearance. بھجة means, beauty or goodliness of a thing or its beauty and brightness or splendour; joyfulness, gladness or happiness of appearance (Lane & Aqrab).
Commentary:
The verse proceeds to give arguments to show that life after death or the resurrection is an established fact. Man’s own creation and physical development is the first argument given in this verse to prove this theme. This creation is a process of evolution, a gradual unfolding, a development from one stage to another, from lifeless matter to a seed, then to a fertilized ovum, then to a foetus and then it culminates in the birth of a perfectly formed human being. But this process of evolution and growth does not stop with man’s birth. It continues. A child grows into a full grown man and then he passes on to old age and then to death which is the flight of the human soul from its physical habitat. This wonderful physical growth of man from a lifeless piece of matter to a fully developed human being constitutes an irrefutable proof that the Creator of man and the Author of all these stages of development possesses the power to give him a new life after he is dead.
The inference seems to be that just as the creation and development of man is a process of evolution and gradual growth, in the same way the progress of Islam will also be gradual and in stages.
After this argument in favour of life after death, another argument given in this verse is taken from nature. The verse says that the earth becomes barren, bleak or dead on account of a long period of drought. There is not a blade of grass to be seen on it. Then God sends down rain. The bleak and barren earth begins to vibrate with new life. This phenomenon also leads to the same conclusion that God Who has the power to make the dead and barren earth vibrate with new life has the power to bring man to life after his death. It also leads to the implied inference that by the advent of Islam, a spiritually dead Arabia will bloom and blossom into new life. See also 23:13-15.
a
16:71; 36:69.
b
16:66; 27:61; 30:49-51; 35:28; 45:6.
c
13:9; 35:12; 41:48.
1932
Man’s creation and physical development constitutes a strong argument in favour of Life after death. This creation is a process of evolution, a gradual unfolding, a development from one stage to another, from lifeless matter to a seed, then to a fertilised ovum, then to a foetus and then it culminates in the birth of a perfectly formed human being. This process of evolution, however, does not stop with man’s birth. It continues. The wonderful physical growth of man from lifeless matter to a fully developed human being constitutes an irrefutable proof that the Creator of man and the Author of all these stages of his development possesses the power to give him a new life after he is dead. The inference also seems to be that just as the creation and physical development of man is a process of evolution and gradual growth, so is his spiritual development. Another argument is taken from nature, viz. that the barren, bleak or dead earth vibrates with new life when rain falls upon it. This phenomenon also lea
أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتُّمْ وَكُنتُمْ تُرَابًا وَعِظَٰمًا أَنَّكُم مُّخْرَجُونَ
17:50; 36:79; 50:4.
17:50; 36:79; 50:4.
17:50; 36:79; 50:4.
d
17:50; 36:79; 50:4.
c
17:50; 36:79; 50:4.
c
17:50; 36:79; 50:4.
قَالُوٓا۟ أَءِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَٰمًا أَءِنَّا لَمَبْعُوثُونَ
17:99; 27:68; 37:17; 56:48.
قرآن مجید میں اس جگہ پھر حرف سوال کو دہرایا گیا ہے۔ مگر چونکہ اردوں میں ایک دفعہ سوال کا حرف آجائے تو اگلے تمام فقروں کے ساتھ لگتا جاتا ہے۔ ہم نے ترجمہ میں دوسری جگہ کے سوالیہ حرف کو حذف کر دیا ہے۔
17:99; 27:68; 37:17; 56:48.
17:99; 27:68; 37:17; 56:48.
b
17:99; 27:68; 37:17; 56:48.
2
قرآن مجید میں اس جگہ پھر حرف سوال کو دہرایا گیا ہے۔ مگر چونکہ اردوں میں ایک دفعہ سوال کا حرف آجائے تو اگلے تمام فقروں کے ساتھ لگتا جاتا ہے۔ ہم نے ترجمہ میں دوسری جگہ کے سوالیہ حرف کو حذف کر دیا ہے۔
a
17:99; 27:68; 37:17; 56:48.
c
17:99; 27:68; 37:17; 56:48.
وَمِنْ ءَايَٰتِهِۦٓ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَآ أَنتُم بَشَرٌ تَنتَشِرُونَ
Whereas in the present verse we have, 'He created you from dust' (Turab), elsewhere man is stated to have been created from Tin, i.e. clay (6:3; 17:62; 23:13; 32:8; 37:12; 38:72). Man’s creation from dust or dry earth refers to that stage of his creation which preceded his formation from clay—to man’s food which is derived from earth and from which human body derives its sustenance. The verse gives three arguments to prove God’s existence: (a) God has created man from dust which apparently has no relation to life and does not possess the attribute to produce it. (b) He has endowed him with very subtle emotions and has implanted in his nature a yearning and craving to make progress and has bestowed upon him aptitude and capabilities to achieve the object of his desire. (c) He has placed in man the desire to spread about and dominate the world and has given him the necessary powers for the achievement of this great object.
Important Words:
بشر (men) is derived from بشر (bashara). They say بشر الجراد الارض i.e. the locusts ate altogether what was upon the surface of the earth so as to lay bare its surface. بشرہ (bashshara-hu) means, he announced to him a news which produced a change in his complexion or revealed his emotions. Man is called بشر because he is possessed of strong emotions and because of all living things his body is most exposed to outer influences (Lane & Aqrab).
Commentary:
The raising of the dead to life in the next life or of a morally and spiritually dead people to a new life in this world, as is stated above, forms the central theme of the Surah under comment. Some aspects of this very important subject have been dealt with in the foregoing verses. The present and the next six verses deal with some more aspects. They refer to some unmistakable signs which prove and establish God’s existence and point to His great power and control over life and death. These signs fall under two categories: (a) signs that appear from God and lead men to God and (b) all those natural phenomena which establish man’s faith in God or which prove God’s existence and Almightiness.
In the present verse we have, "He created you from dust" (تراب), while elsewhere man is stated to have been created from طین i.e. clay (6:3; 17:62; 23:13; 32:8; 37:12; 38:72). In fact man’s creation from dust or dry earth in this verse refers to a stage of man’s creation which preceded his formation from clay, or it refers to man’s food which is derived from earth and from which human body derives its sustenance. Three arguments have been given in this verse to prove God’s existence: (a) God has created man from dust which apparently has no relation to life and does not possess the attribute to produce it: (b) He has not only created man but has endowed him with very subtle emotions and has implanted in his nature a yearning and craving to advance and make progress and has bestowed upon him the aptitudes and capabilities to achieve the object of his desire; and (c) He has placed in man the desire to spread about and dominate the world and has given him the necessary powers and attributes for the achievement of this great object. All these facts lead to the irresistible conclusion that there is an Almighty Creator and that He has created man for the achievement of a sublime purpose. Man would not have been endowed with such marvellous capabilities and powers if his life had been confined to the limited and uncertain existence on this planet.
3002
Important Words:
بشر (men) is derived from بشر (bashara). They say بشر الجراد الارض i.e. the locusts ate altogether what was upon the surface of the earth so as to lay bare its surface. بشرہ (bashshara-hu) means, he announced to him a news which produced a change in his complexion or revealed his emotions. Man is called بشر because he is possessed of strong emotions and because of all living things his body is most exposed to outer influences (Lane & Aqrab).
Commentary:
The raising of the dead to life in the next life or of a morally and spiritually dead people to a new life in this world, as is stated above, forms the central theme of the Surah under comment. Some aspects of this very important subject have been dealt with in the foregoing verses. The present and the next six verses deal with some more aspects. They refer to some unmistakable signs which prove and establish God’s existence and point to His great power and control over life and death. These signs fall under two categories: (a) signs that appear from God and lead men to God and (b) all those natural phenomena which establish man’s faith in God or which prove God’s existence and Almightiness.
In the present verse we have, "He created you from dust" (تراب), while elsewhere man is stated to have been created from طین i.e. clay (6:3; 17:62; 23:13; 32:8; 37:12; 38:72). In fact man’s creation from dust or dry earth in this verse refers to a stage of man’s creation which preceded his formation from clay, or it refers to man’s food which is derived from earth and from which human body derives its sustenance. Three arguments have been given in this verse to prove God’s existence: (a) God has created man from dust which apparently has no relation to life and does not possess the attribute to produce it: (b) He has not only created man but has endowed him with very subtle emotions and has implanted in his nature a yearning and craving to advance and make progress and has bestowed upon him the aptitudes and capabilities to achieve the object of his desire; and (c) He has placed in man the desire to spread about and dominate the world and has given him the necessary powers and attributes for the achievement of this great object. All these facts lead to the irresistible conclusion that there is an Almighty Creator and that He has created man for the achievement of a sublime purpose. Man would not have been endowed with such marvellous capabilities and powers if his life had been confined to the limited and uncertain existence on this planet.
2277
Whereas in the present verse we have, 'He created you from dust' (Turab), elsewhere man is stated to have been created from Tin, i.e. clay (6:3; 17:62; 23:13; 32:8; 37:12; 38:72). Man’s creation from dust or dry earth refers to that stage of his creation which preceded his formation from clay—to man’s food which is derived from earth and from which human body derives its sustenance. The verse gives three arguments to prove God’s existence: (a) God has created man from dust which apparently has no relation to life and does not possess the attribute to produce it. (b) He has endowed him with very subtle emotions and has implanted in his nature a yearning and craving to make progress and has bestowed upon him aptitude and capabilities to achieve the object of his desire. (c) He has placed in man the desire to spread about and dominate the world and has given him the necessary powers for the achievement of this great object.
وَٱللَّهُ خَلَقَكُم مِّن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ جَعَلَكُمْ أَزْوَٰجًا ۚ وَمَا تَحْمِلُ مِنْ أُنثَىٰ وَلَا تَضَعُ إِلَّا بِعِلْمِهِۦ ۚ وَمَا يُعَمَّرُ مِن مُّعَمَّرٍ وَلَا يُنقَصُ مِنْ عُمُرِهِۦٓ إِلَّا فِى كِتَٰبٍ ۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌ
18:38; 22:6; 23:13, 14; 36:78; 40:68.
The verse implies a prophecy that just as out of an insignificant sperm-drop there grows a well-proportioned and fully-developed human being, similarly the lowly and poor Muslims will one day grow into a mighty community. Reference to what a female conceives and what she gives birth to, and to the lengthening and diminishing of a man’s life implies another prophecy that the progeny of opponents of the Holy Prophet will decrease and that of Muslims increase. The words in the text translated as, 'it is all recorded in a Book,' may also mean, 'it is in accordance with Divine law.'
18:38; 22:6; 23:14; 36:78; 40:68.
Commentary:
By referring to the very humble and insignificant origin of man the verse draws attention to the lowly beginnings of Islam and the extremely poor condition of the early Muslims and implies a prophecy that just as out of an insignificant sperm-drop there grows a well-proportioned and fully-developed human being, similarly the lowly and poor Muslims will one day grow into a mighty community.
The latter part of the verse is related to what a female conceives and what she gives birth to, and to the lengthening and diminishing of a man’s life implies another prophecy that the progeny of opponents of the Holy Prophet will one day become devoted followers of Islam.
b
18:38; 22:6; 23:13, 14; 36:78; 40:68.
1054
这节经文意示一个预言: 正如一滴微不足道的精液能发展成一个发育完全和体格均称的人那样, 地位低而贫穷的穆斯林总有一天会发展成为一个强大的社团。至于对妇女怀孕、生育、人的寿命的增减等说法, 意指另一个预言: 反对穆圣的人的子孙将会减少, 而穆斯林却会增多。经文中译成 “都记录在书册中” 那句话, 也可意示为 “是依照安拉的律令的”。
a
18:38; 22:6; 23:14; 36:78; 40:68.
3185
Commentary:
By referring to the very humble and insignificant origin of man the verse draws attention to the lowly beginnings of Islam and the extremely poor condition of the early Muslims and implies a prophecy that just as out of an insignificant sperm-drop there grows a well-proportioned and fully-developed human being, similarly the lowly and poor Muslims will one day grow into a mighty community.
The latter part of the verse is related to what a female conceives and what she gives birth to, and to the lengthening and diminishing of a man’s life implies another prophecy that the progeny of opponents of the Holy Prophet will one day become devoted followers of Islam.
a
18:38; 22:6; 23:13, 14; 36:78; 40:68.
2411
The verse implies a prophecy that just as out of an insignificant sperm-drop there grows a well-proportioned and fully-developed human being, similarly the lowly and poor Muslims will one day grow into a mighty community. Reference to what a female conceives and what she gives birth to, and to the lengthening and diminishing of a man’s life implies another prophecy that the progeny of opponents of the Holy Prophet will decrease and that of Muslims increase. The words in the text translated as, 'it is all recorded in a Book,' may also mean, 'it is in accordance with Divine law.'
أَءِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَٰمًا أَءِنَّا لَمَبْعُوثُونَ
13:6; 27:68; 50:4.
13:6; 27:68; 50:4.
13:6; 27:68; 50:4.
Commentary:
"Resurrection" referred to in this verse may mean Resurrection after death or it may mean the great moral transformation brought about by the Holy Prophet. The verse purports to say that when disbelievers are told that they will have to account for their rejection of the teaching of Islam about the next life they say that they cannot believe that such a thing can ever happen, and with respect to the great change that Islam is destined to bring about in the lives of men, their denial, too, is firm and unequivocal.
b
13:6; 27:68; 50:4.
c
13:6; 27:68; 50:4.
3284
Commentary:
"Resurrection" referred to in this verse may mean Resurrection after death or it may mean the great moral transformation brought about by the Holy Prophet. The verse purports to say that when disbelievers are told that they will have to account for their rejection of the teaching of Islam about the next life they say that they cannot believe that such a thing can ever happen, and with respect to the great change that Islam is destined to bring about in the lives of men, their denial, too, is firm and unequivocal.
b
13:6; 27:68; 50:4.
أَءِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَٰمًا أَءِنَّا لَمَدِينُونَ
13:6; 50:4; 56:48.
13:6; 50:4; 56:48.
a
13:6; 50:4; 56:48.
a
13:6; 27:68; 50:4; 56:48.
3306
Commentary:
The disbeliever used to mock at the idea that there was a life after death and that man after having been reduced to dust and ashes would ever come to life again.
a
13:6; 50:4; 56:48.
۞ وَعِندَهُمْ قَٰصِرَٰتُ ٱلطَّرْفِ أَتْرَابٌ
55:57.
55:57.
55:57.
Important Words:
اتراب (companions of equal age) is the plural of ترب (tirbun) which means, one born at the same time with another; a contemporary in birth, an equal in age; a match, a peer (Lane & Aqrab).
Commentary:
The present and preceding two verses embody a complete picture of the material benefits and blessings which are bestowed upon believers in this very life and thus furnish a proof that they will also have the blessings promised to them in the life to come.
c
55:57.
b
55:57.
3416
Important Words:
اتراب (companions of equal age) is the plural of ترب (tirbun) which means, one born at the same time with another; a contemporary in birth, an equal in age; a match, a peer (Lane & Aqrab).
Commentary:
The present and preceding two verses embody a complete picture of the material benefits and blessings which are bestowed upon believers in this very life and thus furnish a proof that they will also have the blessings promised to them in the life to come.
b
55:57.
هُوَ ٱلَّذِى خَلَقَكُم مِّن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ يُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوٓا۟ أَشُدَّكُمْ ثُمَّ لِتَكُونُوا۟ شُيُوخًا ۚ وَمِنكُم مَّن يُتَوَفَّىٰ مِن قَبْلُ ۖ وَلِتَبْلُغُوٓا۟ أَجَلًا مُّسَمًّى وَلَعَلَّكُمْ تَعْقِلُونَ
22:6; 23:13-15; 35:12.
See {1932}.
18:38; 22:6; 23:14; 35:12; 36:78.
Commentary:
For a full explanation of this verse see vv. 22:6 and 23:13-16.
b
22:6; 23:13-15; 35:12.
1171
见注释853。
b
18:38; 22:6; 23:14; 35:12; 36:78.
3543
Commentary:
For a full explanation of this verse see vv. 22:6 and 23:13-16.
d
22:6; 23:13-15; 35:12.
2615
See {1932}.
أَءِذَا مِتْنَا وَكُنَّا تُرَابًا ۖ ذَٰلِكَ رَجْعٌۢ بَعِيدٌ
13:6; 23:37.
13:6; 23:37.
b
13:6; 23:37.
b
13:6; 23:36; 27:68; 37:17.
3858
Commentary:
Greater is the disbelievers’ wonder at the idea, says the verse, that when they are dead and are reduced to dust, they will get a new life.
b
13:6; 23:37.
عُرُبًا أَتْرَابًا
عُرُب (‘Urub) 是 عَرُب (‘Arub) 的复数, 意思是热爱并服从丈夫的女子 (Lane)。 اَتْرَاب (Atrab) 是 تِرْب (Tirb) 的复数, 意思是同年; 一个同等的人; 一个具有同样趣味、习惯和观点等等的人 (Lane)。一个美丽贞洁而忠诚的妻子, 而且其观点、趣味和人生观都和丈夫相一致, 这是人所能得到的真主的最大福祉了。«古兰经» 上说, 就像将有善良而正直的男人一样, 天园中将有善良而贞洁的女人。使人生幸福而完美的, 是好伴侣。
78:34.
‘Urub is the plural of ‘Arub which means, a woman who loves her husband passionately and is obedient to him (Lane). Atrab is the plural of Tirb, which means, one equal in age; a peer; one having similar tastes, habits, views, etc. (Lane). A beautiful, chaste and faithful wife, having views and tastes and outlook on life similar to that of her husband, is the greatest Divine blessing a person possibly can have. There will be good and virtuous women in Paradise, says the Qur’an, as there will be good and righteous men. It is good companionship that makes human life happy and complete.
78:34.
Important Words:
عرباً (loving) is the plural of عروب which is derived from عرب (‘ariba). They say عربت البئر i.e. the water of the well became abundant. عروب means, a woman who loves her husband passionately and excessively and is obedient to him; also a woman disobedient to her husband and unfaithful to him (Lane & Aqrab).
أتراب is the plural of ترب which is derived from ترب (tariba) which means, he was born at the same time with another, an equal in age; an equal; a match; a peer; having similar tastes, habits, views, etc. (Lane & Aqrab).
Commentary:
A beautiful, chaste and faithful wife, having similar views and tastes and outlook on life with her husband is the greatest Divine blessing a person can possibly have. There will be good and virtuous women in Paradise, says the Quran, as there will be good and righteous men. It is good companionship that makes human life happy and complete.
1389
عُرُب (‘Urub) 是 عَرُب (‘Arub) 的复数, 意思是热爱并服从丈夫的女子 (Lane)。 اَتْرَاب (Atrab) 是 تِرْب (Tirb) 的复数, 意思是同年; 一个同等的人; 一个具有同样趣味、习惯和观点等等的人 (Lane)。一个美丽贞洁而忠诚的妻子, 而且其观点、趣味和人生观都和丈夫相一致, 这是人所能得到的真主的最大福祉了。«古兰经» 上说, 就像将有善良而正直的男人一样, 天园中将有善良而贞洁的女人。使人生幸福而完美的, 是好伴侣。
a
78:34.
4113
Important Words:
عرباً (loving) is the plural of عروب which is derived from عرب (‘ariba). They say عربت البئر i.e. the water of the well became abundant. عروب means, a woman who loves her husband passionately and excessively and is obedient to him; also a woman disobedient to her husband and unfaithful to him (Lane & Aqrab).
أتراب is the plural of ترب which is derived from ترب (tariba) which means, he was born at the same time with another, an equal in age; an equal; a match; a peer; having similar tastes, habits, views, etc. (Lane & Aqrab).
Commentary:
A beautiful, chaste and faithful wife, having similar views and tastes and outlook on life with her husband is the greatest Divine blessing a person can possibly have. There will be good and virtuous women in Paradise, says the Quran, as there will be good and righteous men. It is good companionship that makes human life happy and complete.
b
78:34.
2968
‘Urub is the plural of ‘Arub which means, a woman who loves her husband passionately and is obedient to him (Lane). Atrab is the plural of Tirb, which means, one equal in age; a peer; one having similar tastes, habits, views, etc. (Lane). A beautiful, chaste and faithful wife, having views and tastes and outlook on life similar to that of her husband, is the greatest Divine blessing a person possibly can have. There will be good and virtuous women in Paradise, says the Qur’an, as there will be good and righteous men. It is good companionship that makes human life happy and complete.
وَكَانُوا۟ يَقُولُونَ أَئِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَٰمًا أَءِنَّا لَمَبْعُوثُونَ
37:18.
17:50; 23:83; 37:17; 56:48.
Denial of Resurrection and the Hereafter, whether by word of mouth or conduct, is at the root of all sin and crime in the world. There can be no real and effective check on sin, or incentive to good works, without a true and real belief in the Life after death.
17:50; 23:83; 37:17; 56:48.
Commentary:
Denial of the Resurrection and afterlife whether by word of mouth or conduct is at the root of all sin and crime in the world. This is why, next to belief in the existence of God the greatest stress has been laid in the Quran on life after death. There can be no real and effective check on sin, or incentive to good works, without a true and real belief in life after death.
a
37:18.
a
17:50; 23:83; 37:17; 56:48.
4118
Commentary:
Denial of the Resurrection and afterlife whether by word of mouth or conduct is at the root of all sin and crime in the world. This is why, next to belief in the existence of God the greatest stress has been laid in the Quran on life after death. There can be no real and effective check on sin, or incentive to good works, without a true and real belief in life after death.
a
17:50; 23:83; 37:17; 56:48.
2970
Denial of Resurrection and the Hereafter, whether by word of mouth or conduct, is at the root of all sin and crime in the world. There can be no real and effective check on sin, or incentive to good works, without a true and real belief in the Life after death.
وَكَوَاعِبَ أَتْرَابًا
56:38.
敬畏的人将得到富有青春活力的伴侣或妻子, 并享有显赫的地位。他们将有高尚的后嗣, 并胸怀强烈的高尚抱负。كَاعِب (Ka‘ib) 的复数是 كَوَاعِب (Kawa‘ib), 意思是高尚;或荣耀;或显赫 (Lane)。另外在 «古兰经» 的56:35节中, 敬畏的信者的伴侣被描写成 فُرُشٌ مَرْفُوْعَةٌ (Furushun Marfu‘atun), 即高尚的配偶。关于天园的幸福的性质和意义的讨论, 见 «山岳» 章 (اَلطُّوْر, At-tur)、«无限博爱者» (اَلرَّحْمٰن, Ar-Rahman) 和 «大事»章 (اَلْوَاقِعَة, Al-Waqi‘ah)。
56:38.
The righteous will have companions or wives possessing freshness and vigour of youth and enjoying eminent position. They will be of noble descent and will be fired with high and noble ambitions, Ka‘ib of which the plural is Kawa‘ib meaning nobility; glory; eminence (Lane). Elsewhere (56:35) in the Qur’an, companions of the righteous believers have been described as Furushun Marfu‘atun, i.e. noble spouses. For a full discussion of the nature and significance of heavenly blessings, see Chapters At-Tur, Ar-Rahman and Al-Waqi‘ah.
56:38.
Important Words:
For أتراب see 56:38.
کواعب (young maidens) is the plural of کاعب or کاعبة which is derived from کعب. They say کعبت الجاریة i.e. the breasts of the girl began to swell or became prominent. کعب (ka‘bun) means, any joint; nobility; glory; eminence. أعلی الله کعبھم means, may God exalt their glory. ذھب کعبھم means, their glory departed. جاریة کاعب means, a girl whose breasts are beginning to swell (Aqrab & Lane).
Commentary:
The righteous will have companions or wives possessing freshness and vigour of youth and enjoying eminent positions, being of noble descent, and fired with high and noble ambitions. Elsewhere (56:35) in the Quran the companions of the righteous have been described as فرش مرفوعة i.e. noble spouses. For a full discussion of the nature and significance of heavenly blessings, see Surahs Tur, Rahman and Waqi‘ah.
d
56:38.
1578
敬畏的人将得到富有青春活力的伴侣或妻子, 并享有显赫的地位。他们将有高尚的后嗣, 并胸怀强烈的高尚抱负。كَاعِب (Ka‘ib) 的复数是 كَوَاعِب (Kawa‘ib), 意思是高尚;或荣耀;或显赫 (Lane)。另外在 «古兰经» 的56:35节中, 敬畏的信者的伴侣被描写成 فُرُشٌ مَرْفُوْعَةٌ (Furushun Marfu‘atun), 即高尚的配偶。关于天园的幸福的性质和意义的讨论, 见 «山岳» 章 (اَلطُّوْر, At-tur)、«无限博爱者» (اَلرَّحْمٰن, Ar-Rahman) 和 «大事»章 (اَلْوَاقِعَة, Al-Waqi‘ah)。
a
56:38.
4547
Important Words:
For أتراب see 56:38.
کواعب (young maidens) is the plural of کاعب or کاعبة which is derived from کعب. They say کعبت الجاریة i.e. the breasts of the girl began to swell or became prominent. کعب (ka‘bun) means, any joint; nobility; glory; eminence. أعلی الله کعبھم means, may God exalt their glory. ذھب کعبھم means, their glory departed. جاریة کاعب means, a girl whose breasts are beginning to swell (Aqrab & Lane).
Commentary:
The righteous will have companions or wives possessing freshness and vigour of youth and enjoying eminent positions, being of noble descent, and fired with high and noble ambitions. Elsewhere (56:35) in the Quran the companions of the righteous have been described as فرش مرفوعة i.e. noble spouses. For a full discussion of the nature and significance of heavenly blessings, see Surahs Tur, Rahman and Waqi‘ah.
a
56:38.
3233
The righteous will have companions or wives possessing freshness and vigour of youth and enjoying eminent position. They will be of noble descent and will be fired with high and noble ambitions, Ka‘ib of which the plural is Kawa‘ib meaning nobility; glory; eminence (Lane). Elsewhere (56:35) in the Qur’an, companions of the righteous believers have been described as Furushun Marfu‘atun, i.e. noble spouses. For a full discussion of the nature and significance of heavenly blessings, see Chapters At-Tur, Ar-Rahman and Al-Waqi‘ah.