وَاَمَّا
Appears 23 times in Quran
Occurrences in Quran
Found 23 verses containing "وَاَمَّا".
۞ اِنَّ اللّٰہَ لَا یَسۡتَحۡیٖۤ اَنۡ یَّضۡرِبَ مَثَلًا مَّا بَعُوۡضَۃً فَمَا فَوۡقَہَا ۚ فَاَمَّا الَّذِیۡنَ اٰمَنُوۡا فَیَعۡلَمُوۡنَ اَنَّہُ الۡحَقُّ مِنۡ رَّبِّہِمۡ ۖ وَاَمَّا الَّذِیۡنَ کَفَرُوۡا فَیَقُوۡلُوۡنَ مَاذَاۤ اَرَادَ اللّٰہُ بِہٰذَا مَثَلًا ۘ یُضِلُّ بِہٖ کَثِیۡرًا وَّیَہۡدِیۡ بِہٖ کَثِیۡرًا ۚ وَمَا یُضِلُّ بِہٖۤ اِلَّا الۡفٰسِقِیۡنَ
عربی زبان میں فَوْقٌ دونوں معنے رکھتا ہے۔ اگر بڑائی کا مقابلہ ہو تو اس کے معنے زیادہ بڑی کے ہو سکتے ہیں اگر چھوٹے ہونے کا ذکر ہو تو زیادہ چھوٹے کے معنے دے سکتا ہے۔ پس اس آیت کے دونوں ہی معنے کیے جا سکتے ہیں۔ یہ بھی کہ مچھر سے بڑی بات، یا یہ کہ اس سے بھی چھوٹی بات (مفردات راغب)
یُضِلُّ بِہٖ کَثِیْرًا کے معنے کیے گئے ہیں ’’وہ گمراہ قرار دیتا ہے‘‘ یہ عربی لغت کے مطابق ہے۔ چنانچہ مفردات میں اَ لْاِضْلَالُ کے معنی کرتے ہوئے لکھا ہے اَنْ تَحْکُمَ بِضَـلَا لَۃٍ کہ تو اس کے گمراہ ہونے کا فیصلہ کر دے۔ پس یُضِلُّ بِہٖ کَثِیْرًا کے معنی ہوں گے یَحْکُمُ اللّٰہُ بِالضَّـلَالِ عَلَیْھِمْ یعنی اللہ ان کے گمراہ ہونے کا فیصلہ کرتا ہے۔
فَسَقَ کے معنے ہوتے ہیں تَرَکَ اَمْرَ اللّٰہِ یعنی اللہ تعالیٰ کے حکم کو ردّ کر دیا (اقرب) پس فاسق کے معنے ہوں گے نافرمان۔ اللہ کے حکم کو ردّ کرنے والا۔
33:54.
14:25; 16:76, 112; 47:4; 66:12.
6:118; 7:187; 13:28; 16:94; 40:35.
Darabal-Mathala means, he gave an illustration or a description; he made a statement; he propounded a parable (Lane, Taj & 14:46).
God has described Heaven and Hell in the Qur’an in metaphors and similes. Metaphors and similes express depths of meaning which cannot adequately be expressed otherwise, and in things of the spirit they provide perhaps the only method by which ideas can be properly conveyed. The words used for describing Heaven may be as inadequate and insignificant as a gnat; which is considered by the Arabs and, in fact is, a very, very weak creature. The Arabs say: Ad‘afu min Ba‘udatin, i.e. he is weaker than a gnat. Nevertheless they help to conjure up the picture. The believers know the words are only metaphorical and try to get to the depth of their meaning; but the disbelievers begin to find fault with them and increase in error and misguidance.
Fauq means, above and signifies both 'greater' and 'smaller' and is used in the sense which befits the context (Mufradat).
Adallallahu means, (1) God adjudged him to be in error; (2) God forsook or abandoned him so that he went astray (Kashshaf); (3) God found or left him in error or let him go astray (Lane).
33:54.
14:25; 16:76, 113; 47:4; 66:12.
6:118; 7:187; 13:28; 16:94; 40:35.
Important Words:
یستحیٖ (disdains) is derived from حیی which means: (1) he lived or had life; (2) he felt or had a sense of shame or shyness or bashfulness. The infinitive حیاء means, sense of shame or modesty or shyness or bashfulness; or keeping back from a thing through fear of blame. استحیا means, he felt a sense of shame or shyness; he kept back, or he forbore, or he shrank from. استحیی من کذا means, he disdained it, or he refused to do it by reason of pride, or he kept far from it (Lane).
یضل (He adjudges to be erring) is from اضل which is derived from ضل which means, he went astray; he lost his way; he erred; he was lost; he perished. اضل is the transitive form of ضل. They say اضله i.e. he led him astray; he caused him to err; he lost him or it; he caused him to perish. اضله also means, he found him to be erring or straying or lost, etc. (Lane). اضله اللهmay also mean, (1) God adjudged him to be erring or He adjudged him to have gone astray; (2) God forsook or abandoned him and he went astray (Kashshaf). See also 1:7.
الفاسقین (the disobedient) is the plural of فاسق which is derived from the verb فسق which means, he left the right course, or he declined from the right path. فسق عن امرربه means, he departed from the command of his Lord; he disobeyed his Lord. فاسقis thus one who departs from the right course or from the way of truth, or from the limits of the law, or from the bounds of obedience. The word is generally applied to one who first takes upon himself to obey an authority or to observe the ordinances of a law and then falls short of it (Lane & Aqrab).
Commentary:
If, as described in the previous verse, there is not much in common between the gifts of this world and those of the next, why has the Quran given a description of Heaven at all? This question is answered in the present verse. Even if the picture of Heaven and Hell given in the Quran is not exact, it cannot be denied that the imagery used enlightens and helps us to form an idea of the next life. God has, no doubt, described Heaven and Hell by using metaphors and similes, but no one can say that they are useless. Metaphors and similes are used in all languages, and they express depths of meaning which cannot be reached otherwise, and in things of the spirit they afford perhaps the only method by which ideas can be conveyed. The words used for describing Heaven may be as inadequate and insignificant as a gnat; nevertheless they help to conjure up the picture. The believers know the words are only metaphorical and try to get to the depth of their meaning; but the disbelievers begin to find fault with them and increase in error and misguidance.
The words یضل به کثیرا (lit. many does He misguide) have been translated in the text as, many does He adjudge by it to be erring. This, as shown under Important Words above, is a perfectly correct rendering, for though misguidance springs from one’s own self, as the verse itself makes clear in the concluding clause, yet it is God, the final Judge, Who declares or adjudges the misguided to be so.
a
33:54.
b
14:25; 16:76, 112; 47:4; 66:12.
c
6:118; 7:187; 13:28; 16:94; 40:35.
1
عربی زبان میں فَوْقٌ دونوں معنے رکھتا ہے۔ اگر بڑائی کا مقابلہ ہو تو اس کے معنے زیادہ بڑی کے ہو سکتے ہیں اگر چھوٹے ہونے کا ذکر ہو تو زیادہ چھوٹے کے معنے دے سکتا ہے۔ پس اس آیت کے دونوں ہی معنے کیے جا سکتے ہیں۔ یہ بھی کہ مچھر سے بڑی بات، یا یہ کہ اس سے بھی چھوٹی بات (مفردات راغب)
2
یُضِلُّ بِہٖ کَثِیْرًا کے معنے کیے گئے ہیں ’’وہ گمراہ قرار دیتا ہے‘‘ یہ عربی لغت کے مطابق ہے۔ چنانچہ مفردات میں اَ لْاِضْلَالُ کے معنی کرتے ہوئے لکھا ہے اَنْ تَحْکُمَ بِضَـلَا لَۃٍ کہ تو اس کے گمراہ ہونے کا فیصلہ کر دے۔ پس یُضِلُّ بِہٖ کَثِیْرًا کے معنی ہوں گے یَحْکُمُ اللّٰہُ بِالضَّـلَالِ عَلَیْھِمْ یعنی اللہ ان کے گمراہ ہونے کا فیصلہ کرتا ہے۔
3
فَسَقَ کے معنے ہوتے ہیں تَرَکَ اَمْرَ اللّٰہِ یعنی اللہ تعالیٰ کے حکم کو ردّ کر دیا (اقرب) پس فاسق کے معنے ہوں گے نافرمان۔ اللہ کے حکم کو ردّ کرنے والا۔
a
33:54.
b
14:25; 16:76, 113; 47:4; 66:12.
c
6:118; 7:187; 13:28; 16:94; 40:35.
33
Important Words:
یستحیٖ (disdains) is derived from حیی which means: (1) he lived or had life; (2) he felt or had a sense of shame or shyness or bashfulness. The infinitive حیاء means, sense of shame or modesty or shyness or bashfulness; or keeping back from a thing through fear of blame. استحیا means, he felt a sense of shame or shyness; he kept back, or he forbore, or he shrank from. استحیی من کذا means, he disdained it, or he refused to do it by reason of pride, or he kept far from it (Lane).
یضل (He adjudges to be erring) is from اضل which is derived from ضل which means, he went astray; he lost his way; he erred; he was lost; he perished. اضل is the transitive form of ضل. They say اضله i.e. he led him astray; he caused him to err; he lost him or it; he caused him to perish. اضله also means, he found him to be erring or straying or lost, etc. (Lane). اضله اللهmay also mean, (1) God adjudged him to be erring or He adjudged him to have gone astray; (2) God forsook or abandoned him and he went astray (Kashshaf). See also 1:7.
الفاسقین (the disobedient) is the plural of فاسق which is derived from the verb فسق which means, he left the right course, or he declined from the right path. فسق عن امرربه means, he departed from the command of his Lord; he disobeyed his Lord. فاسقis thus one who departs from the right course or from the way of truth, or from the limits of the law, or from the bounds of obedience. The word is generally applied to one who first takes upon himself to obey an authority or to observe the ordinances of a law and then falls short of it (Lane & Aqrab).
Commentary:
If, as described in the previous verse, there is not much in common between the gifts of this world and those of the next, why has the Quran given a description of Heaven at all? This question is answered in the present verse. Even if the picture of Heaven and Hell given in the Quran is not exact, it cannot be denied that the imagery used enlightens and helps us to form an idea of the next life. God has, no doubt, described Heaven and Hell by using metaphors and similes, but no one can say that they are useless. Metaphors and similes are used in all languages, and they express depths of meaning which cannot be reached otherwise, and in things of the spirit they afford perhaps the only method by which ideas can be conveyed. The words used for describing Heaven may be as inadequate and insignificant as a gnat; nevertheless they help to conjure up the picture. The believers know the words are only metaphorical and try to get to the depth of their meaning; but the disbelievers begin to find fault with them and increase in error and misguidance.
The words یضل به کثیرا (lit. many does He misguide) have been translated in the text as, many does He adjudge by it to be erring. This, as shown under Important Words above, is a perfectly correct rendering, for though misguidance springs from one’s own self, as the verse itself makes clear in the concluding clause, yet it is God, the final Judge, Who declares or adjudges the misguided to be so.
a
33:54.
b
14:25; 16:76, 112; 47:4; 66:12.
c
6:118; 7:187; 13:28; 16:94; 40:35.
48
Darabal-Mathala means, he gave an illustration or a description; he made a statement; he propounded a parable (Lane, Taj & 14:46).
48A
God has described Heaven and Hell in the Qur’an in metaphors and similes. Metaphors and similes express depths of meaning which cannot adequately be expressed otherwise, and in things of the spirit they provide perhaps the only method by which ideas can be properly conveyed. The words used for describing Heaven may be as inadequate and insignificant as a gnat; which is considered by the Arabs and, in fact is, a very, very weak creature. The Arabs say: Ad‘afu min Ba‘udatin, i.e. he is weaker than a gnat. Nevertheless they help to conjure up the picture. The believers know the words are only metaphorical and try to get to the depth of their meaning; but the disbelievers begin to find fault with them and increase in error and misguidance.
48B
Fauq means, above and signifies both 'greater' and 'smaller' and is used in the sense which befits the context (Mufradat).
49
Adallallahu means, (1) God adjudged him to be in error; (2) God forsook or abandoned him so that he went astray (Kashshaf); (3) God found or left him in error or let him go astray (Lane).
وَاَمَّا الَّذِیۡنَ ابۡیَضَّتۡ وُجُوۡہُہُمۡ فَفِیۡ رَحۡمَۃِ اللّٰہِ ہُمۡ فِیۡہَا خٰلِدُوۡنَ
10:27.
10:27.
10:27.
e
10:27.
b
10:27.
a
10:27.
وَاَمَّا الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ فَیُوَفِّیۡہِمۡ اُجُوۡرَہُمۡ ۗ وَاللّٰہُ لَا یُحِبُّ الظّٰلِمِیۡنَ
4:174; 35:31; 39:11, 70.
4:174; 35:31; 39:11, 70.
4:174; 35:31; 39:11, 70.
b
4:174; 35:31; 39:11, 70.
a
4:174; 35:31; 39:11, 70.
a
4:174; 35:31; 39:11, 70.
وَاَمَّا الَّذِیۡنَ کَفَرُوۡا وَکَذَّبُوۡا بِاٰیٰتِنَا وَلِقَآئِ الۡاٰخِرَۃِ فَاُولٰٓئِکَ فِی الۡعَذَابِ مُحۡضَرُوۡنَ
2:40; 7:37; 57:20; 64:11; 78:22-29.
2:40; 7:37; 57:20; 64:11; 78:22-29.
2:40; 7:37; 57:20; 64:11; 78:22-29.
c
2:40; 7:37; 57:20; 64:11; 78:22-29.
b
2:40; 7:37; 57:20; 64:11; 78:22-29.
c
2:40; 7:37; 57:20; 64:11; 78:22-29.
فَاَمَّا الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ فَیُوَفِّیۡہِمۡ اُجُوۡرَہُمۡ وَیَزِیۡدُہُمۡ مِّنۡ فَضۡلِہٖ ۖ وَاَمَّا الَّذِیۡنَ اسۡتَنۡکَفُوۡا وَاسۡتَکۡبَرُوۡا فَیُعَذِّبُہُمۡ عَذَابًا اَلِیۡمًا وَّلَا یَجِدُوۡنَ لَہُمۡ مِّنۡ دُوۡنِ اللّٰہِ وَلِیًّا وَّلَا نَصِیۡرًا
3:58, 16:97; 39:11.
4:46; 33:18, 66.
3:58; 16:97; 39:11.
7:158; 64:9.
a
3:58, 16:97; 39:11.
b
4:46; 33:18, 66.
a
3:58; 16:97; 39:11.
b
7:158; 64:9.
e
3:58, 16:97; 39:11.
f
4:46; 33:18, 66.
وَاَمَّا الَّذِیۡنَ فَسَقُوۡا فَمَاۡوٰٮہُمُ النَّارُ ۖ کُلَّمَاۤ اَرَادُوۡۤا اَنۡ یَّخۡرُجُوۡا مِنۡہَاۤ اُعِیۡدُوۡا فِیۡہَا وَقِیۡلَ لَہُمۡ ذُوۡقُوۡا عَذَابَ النَّارِ الَّذِیۡ کُنۡتُمۡ بِہٖ تُکَذِّبُوۡنَ
5:38; 22:23.
5:38; 22:23.
5:38; 22:23.
Commentary:
The reference in the word "fire" in this verse seems to be to the punishment which the sinners suffer in this life, possibly the punishment of war. The words, "every time they desire to come forth therefrom, they will be turned back into it," support this inference. The whole of humanity, particularly the materialistic Western nations, have gone to rack and ruin by constant wars. Millions of lives have been lost in these wars and many more men have been maimed and mutilated, and property beyond calculation has been destroyed. And yet like the sword of Democles the dread of more terrible wars is constantly hanging over humanity’s head.
d
5:38; 22:23.
c
5:38; 22:23.
3068A
Commentary:
The reference in the word "fire" in this verse seems to be to the punishment which the sinners suffer in this life, possibly the punishment of war. The words, "every time they desire to come forth therefrom, they will be turned back into it," support this inference. The whole of humanity, particularly the materialistic Western nations, have gone to rack and ruin by constant wars. Millions of lives have been lost in these wars and many more men have been maimed and mutilated, and property beyond calculation has been destroyed. And yet like the sword of Democles the dread of more terrible wars is constantly hanging over humanity’s head.
c
5:38; 22:23.
وَاَمَّا ثَمُوۡدُ فَہَدَیۡنٰہُمۡ فَاسۡتَحَبُّوا الۡعَمٰی عَلَی الۡہُدٰی فَاَخَذَتۡہُمۡ صٰعِقَۃُ الۡعَذَابِ الۡہُوۡنِ بِمَا کَانُوۡا یَکۡسِبُوۡنَ
Commentary:
The word عمی (blindness) has been used here in the sense of blindness of the heart or mind.
3570
Commentary:
The word عمی (blindness) has been used here in the sense of blindness of the heart or mind.
وَاَمَّا الَّذِیۡنَ فِیۡ قُلُوۡبِہِمۡ مَّرَضٌ فَزَادَتۡہُمۡ رِجۡسًا اِلٰی رِجۡسِہِمۡ وَمَاتُوۡا وَہُمۡ کٰفِرُوۡنَ
2:11.
2:11.
2:11.
Commentary:
Divine revelation is like rainwater. If the seed is good and the soil favourable, rain is sure to help in producing a good crop; but if the seed and the soil are bad, the crop is bound to be bad in spite of good rain. As the soil of the hearts of the hypocrites was unclean and corrupt, the water of Divine revelation only served to add to their filth; for with the coming down of heavenly rain the filth that lay hidden in the hearts of the disbelievers also came out.
f
2:11.
b
2:11.
1272
Commentary:
Divine revelation is like rainwater. If the seed is good and the soil favourable, rain is sure to help in producing a good crop; but if the seed and the soil are bad, the crop is bound to be bad in spite of good rain. As the soil of the hearts of the hypocrites was unclean and corrupt, the water of Divine revelation only served to add to their filth; for with the coming down of heavenly rain the filth that lay hidden in the hearts of the disbelievers also came out.
d
2:11.
۞ وَاَمَّا الَّذِیۡنَ سُعِدُوۡا فَفِی الۡجَنَّۃِ خٰلِدِیۡنَ فِیۡہَا مَا دَامَتِ السَّمٰوٰتُ وَالۡاَرۡضُ اِلَّا مَا شَآءَ رَبُّکَ ۖ عَطَآءً غَیۡرَ مَجۡذُوۡذٍ
15:49.
按照印度教教义, 天堂与地狱 (即报酬和惩罚) 的时期是有限的; 而人类在受惩罚或他们的行为收到报酬之后, 又被送回到这个世界上来。在闪族的许多宗教中犹太教认为天堂不是给非犹太人去的, 而犹太人几乎不会受到地狱折磨之苦。根据基督教教义, 天堂和地狱都是永恒的, 虽然他们有些教派相信天堂最后将会结束 (تَفْسِيْر كَبِيْر, Tafsir-e-Kabir)。伊斯兰教在这方面同所有这些宗教有根本上的区别。根据它的教义, 天堂是永恒的, 而火狱是暂时并有期限的。阿哈默德•彬•汉巴尔教长 (اَحْمَدْ بِنْ حَنْبَلْ, Ahmad bin Hanbal), 根据阿布杜拉•彬•欧麦尔•彬•阿尔•阿斯 (عَبْدُ الله بِنْ عَمْرو بِنْ الْعَاصْ, ‘Abdullah bin‘Amr bin al-As) 的传说, 引用了穆圣的一句话, 其大意是: “当火狱的双门将要互相碰撞而内无一人的一天。那将在其中罪人生活了几百年之后才会发生” (穆斯纳德)。根据这一传说, خَالِدِيْن (Khalidin, 居住) 这个单词用在火狱方面的意思只是 ‘留在那里长长的几百年’ 。阿布杜拉•彬•欧麦尔 (عَبْدُ الله بِنْ عُمَرْ, ‘Abdullah bin ‘Umar) 和贾比尔 ( ,جَابِرْJabir) 同意汉巴尔教长 (حَنْبَلْ, Hanbal) 的看法。阿布•萨伊德•阿尔•胡德里 (اَبُوْ سَعِيْد الْخُدْرِی, Abu Sa‘id al-Khudri) 也引用一个相同的圣训 (布哈理)。有些著名的宗教权威, 其中有伊本•泰米亚 (اِبْنِ تَيْمِيَّة, Ibn-e-Taimiyyah) 和伊本•卡伊姆 (اِبْنِ قَيِّم, Ibn-e-Qayyim) 认为, 虽然邪恶的不信者应该永久地关在火狱中, 但由於安拉的仁慈, 火狱本身有一天会 停止存在的。当火狱不存在时, 自然就不会有火狱中的罪人了 (فَتْح, Fath)。«古兰经» 关于天堂用了这句话: ‘永不结束的报酬’ (41:9; 84:26; 95:7), 但是关於火狱却不用这样的话。而且, 在 101:10-12 节经文中, 火狱被比作一个母亲, 胚胎留在母亲子宫里直到孩子的身体形成了以及它的器官都俱全为止。相似地, 那些不幸的人投入火狱后将留在那里直到他们的官能充分发育, 使他们能够见到养主的优美颜面。
قرآن مجید کہتا ہے کہ جنتیوں کے آسمان و زمین ہمیشہ قائم رہیں گے اور ان کا انعام کبھی ختم نہ ہوگا۔ پس یہ جملہ صرف خدائی ادب کے لئے ہے۔
15:49.
According to the Hindu religion, both Heaven and Hell (i.e. rewards and punishments) possess a limited duration; and man, after undergoing the punishment, or reaping the reward of his deeds is sent back to this world. Of the Semitic religions, Judaism denies Paradise to non-Jews while Jews are regarded as almost free from the torture of Hell. According to Christians, both Heaven and Hell are eternal, although some of their sects hold the belief that Heaven will at last come to an end (Tafsir-e-Kabir). Islam fundamentally differs from all these religions in this respect. According to it Heaven is eternal and everlasting, while Hell is temporary and of limited duration. Imam Ahmad bin Hambal quotes a saying of the Holy Prophet, as reported by ‘Abdullah bin ‘Amr bin al-‘As to the effect: 'There will come on Hell a day when its shutters will strike against each other and there will be none left in it. That will happen after the inmates of Hell will have lived in it for centuries' (Musnad). According to t
15:49.
Important Words:
غیر مجذوذ (that shall not be cut off). مجذوذ is derived from جذ. They say جذہ i.e. he cut it off; or he cut it off utterly; or he cut it off utterly and quickly; or he cut it repeatedly or in many pieces; he broke it. غیر مجذوذ means, (a gift, etc.) not cut short or not interrupted i.e. continuous and everlasting (Lane & Aqrab).
Commentary:
The present verse and that which precedes it throw light on an important question in which Islam differs from other religions, viz. the question of salvation.
According to the Hindu religion, both Heaven and Hell (i.e. reward and punishment) possess a limited duration; and man, after undergoing the punishment, or reaping the reward, of his deeds, is sent back to this world. Although some Hindu sects disagree among themselves regarding certain details, they are all agreed on the fundamental principle that both the punishments and rewards of the next world are temporary. Of the Semitic religions, Judaism denies Paradise to all non-Jews while Jews are regarded as almost free from the torture of Hell, for, according to Judaism, no Jew will remain in Hell for more than 11 months, whereas non-Jews will abide in it forever. According to Christians, both Heaven and Hell are eternal, although some of their sects hold the belief that Heaven will at last come to an end (Tafsir-e-Kabir). Islam, however, fundamentally differs from all these religions. The great leaders of Muslim religious thought in the past have generally believed and Hadrat Ahmad, the Promised Messiah, in our own age has particularly insisted that Heaven is eternal and everlasting, while Hell is temporary and of limited duration. The sayings of the Holy Prophet support this view. For instance, Ahmad bin Hanbal quotes a saying of the Holy Prophet, as reported by ‘Abdullah bin ‘Amr bin al-‘As to the effect:
لیاتین علی جھنم یوم تصفق فیه ابوابھا لیس فیه احد و ذلك بعد ما یلبثون فیھا احقابا
i.e. "There will come on Hell a day when its shutters will strike against each other and there will be none in it. That will happen after the inmates of Hell will have lived in it for centuries" (Musnad). Thus, according to this tradition, the word خالدین (abiding) used with regard to Hell only means "remaining for long centuries". The same view was held by Ibn Mas‘ud and Abu Hurairah. According to Ibn Taimiyyah, ‘Umar, Ibn ‘Abbas, Anas and many commentators are of the same opinion.
With reference to the word خالدین (abiding) used in the Quran in connection with Hell some eminent religious authorities think that it does mean "abiding forever". They however, hold that though wicked disbelievers will deserve to be kept in Hell forever, Hell itself will one day cease to exist through God’s mercy, and when there is no Hell, there will naturally be no dwellers in it. Among the supporters of this view are Ibn Taimiyyah and Ibn al-Qayyim (Fath).
The saying of the Holy Prophet quoted above on the authority of ‘Abdullah bin ‘Amr, is also reported by AbuHurairah, which fact adds to its weight and authenticity. In another tradition Ibn Mas‘ud says: لیاتین علیھا زمان تخفق ابوابھا i.e. "There will certainly come upon Hell a time when its shutters will strike against each other," meaning that it will be untenanted. Jabir, Abu Sa‘id Khudri and ‘Abdullah bin ‘Umar are also reported to have made a similar statement (Fath).
Abu Sa‘id Khudri quotes a long hadith of the Holy Prophet which clearly shows that Hell is not eternal. According to this tradition the Holy Prophet is reported to have said that on the Day of Judgement God would give permission to different high-placed persons to intercede for sinners. At last common believers also will be given permission to intercede on their behalf. At first, they will intercede for those whom they know. Then, with God’s permission, they will also intercede for other sinners who have some faith left in their hearts, until at last they will intercede even for those who have only a grain of faith in their hearts. Then only those will be left behind in Hell who had never done anything good. Then will God say: "The angels have interceded, and the Prophets and the Faithful have interceded and now it is My turn, the Most Merciful of the merciful ones." Then will God take a handful from the Fire and take out of it even those who never had done any good deed (Bukhari & Muslim).
This hadith hints that finally a time will come when everyone will be taken out of Hell, for when even those who never did any good deed are removed from the Fire, who else will remain behind? Moreover, God’s handful is not a physical thing. The word implies indefinite comprehensiveness and nothing can be considered to have been left out of it. It also appears from this saying that sinners will be punished first for their sins and, when they have been washed of their sins, they will be rewarded for their good deeds which, till then, will have been kept in reserve. The verse, whoso does good an atom’s weight will see it (99:8), also points to the same conclusion.
The different traditions quoted above show that many Companions of the Holy Prophet and their immediate successors held the view that Hell is not eternal and the Quran also supports this view. The following are some of the Quranic proofs in support of it:
(1) Though the words, excepting what thy Lord may will, have been used with regard to both Heaven and Hell (vv. 108 & 109), in the case of Heaven the words, a gift that shall not be cut off, have been specifically added in v.109 in order to show that there is no limitation upon the eternity of Heaven. In the case of Hell, on the other hand, they are followed by the clause, Surely thy Lord does bring about what He pleases (v. 108). These words are very emphatic and imply that the inmates of Hell must necessarily be taken out of Hell one day. If they were not to be taken out of Hell at all it was unnecessary to make the declaration so emphatic by using three words of emphasis, viz. ان (surely) ربك (thy Lord) and فعال (does bring about), the last word being the intensive form of فاعل and meaning the Great Doer of things that others cannot do.
Again, if Hell, like Heaven, was to be eternal, then its mention should also have been followed by some such words as "a punishment that shall not be cut off". It is true that as about Hell, so with regard to Heaven, it has been said that its inmates will abide in it as long as God wills, but in the case of the dwellers of Heaven it has been clearly added that God’s eternal will is that they should never be deprived of this favour and that their stay in Heaven should know no end. But no such declaration has been made with regard to Hell. This differentiation is so clear that even Ibn Hajr, whose view is opposed to Ibn Taimiyyah’s with regard to Hell being not eternal, has been compelled to admit that whereas with regard to the inmates of Heaven God has made known His will which is that they shall abide therein forever, with respect to the dwellers of Hell He has remained silent. But even the statement that God has remained silent with regard to the inmates of Hell is not correct, for by saying, Surely thy Lord does bring about what He wills, the Quran declares that in the case of the inmates of Hell God will carry out His wish which is implied in the words, excepting what thy Lord may will.
(2) The second evidence of the limited duration of Hell is furnished by the words الا من رحم ربك و لذالک خلقھم i.e. except those to whom thy Lord shall show mercy and for this has He created them (11:120). It has been admitted by eminent authorities such as Ibn ‘Abbas, Ta’us, Mujahid, Dahhak, Qatadah, and ‘Ikrimah that the pronoun ذالك (this) in the above words refers to رحمة (mercy) meaning that God has created men in order to show mercy to them (Kathir, Manthur and Tahavi). Now, if it be supposed that some men will remain in Hell forever and will never be taken out of it, then these wretched people cannot be said to have been shown any mercy.
(3) Whereas elsewhere in the Quran one meets with such expressions about Heaven as, they will surely have a reward that will never end (41:9; 84:26; 95:7), no such expression has been used with regard to Hell, which points to a clear distinction between the duration of the rewards of Heaven and the punishment of Hell.
(4) The Quranic expression رحمتی وسعت کل شیء i.e. My mercy encompasses all things (7:157), also shows that the punishment of Hell is only an intermediate condition and a transitory state and that even those whom God punishes will in the end become covered by His mercy and will be forgiven. The above expression represents God’s mercy as comprehending not only all human beings, but also all other things. The same idea is expressed in 40:8, where it is said that God comprehends all things in His mercy and knowledge. If it be supposed that certain persons can remain out of the mercy of God by being subjected to everlasting punishment, it will have to be admitted that certain things can also escape the knowledge of God, for knowledge and mercy have been mentioned in the verse side by side. But it is absurd to suppose that anything can escape the knowledge of God; therefore it is equally absurd to believe that any thing will remain permanently deprived of God’s mercy.
It should, however, be remembered that temporary punishment is not inconsistent with Divine mercy. The very fact that punishment is to last for a limited period shows that it will be reformatory; and it is clear that punishment which is meant to be reformatory is only a manifestation of Divine mercy, from which no human being can remain deprived even for a single moment. This is contradictory to the belief in the eternity of Hell.
(5) The following verses of the Quran also support this view: I have created the jinn and men only that they may serve Me (51:57), and Enter then among My servants and enter then My garden (89:30, 31). Now if all men in the end are to become God’s servants, for man cannot permanently be kept away from the object for which he has been created, and if all God’s servants will eventually enter Heaven the falsity of the view that Hell is eternal becomes quite clear.
(6) The sixth evidence of the limited character of Hell is to be found in the verse, Whoso does an atom’s weight of good will see it (99:8). Now a mere alleviation of punishment cannot be truly called the "seeing" of one’s good works. Hence, in order that men should see their works in completion i.e. should meet with the reward of their good actions, it is necessary that they should first be punished for their evil deeds by way of reformation and should afterwards receive the reward of their good actions.
(7) The verse, As for him whose scales are light, Hell will be his mother (101:9,10), constitutes further strong evidence in support of the view that Hell is not eternal. In this verse Hell is compared to a mother and it is well known that the child does not remain in the mother’s womb forever. It only remains there until the formation of its body and organs become complete. Similarly, those unfortunate persons who are cast into Hell will remain there until the time when the faculties which fit them for seeing the beautiful face of the Lord have become fully developed. This verse thus makes it clear that Hell is not eternal and that the word خالدین (abiding) in the verse under comment does not denote an unending time but only a long time as is also clear from the verse, who will tarry therein for ages (78:24).
The words, So long as the heavens and the earth endure, only mean "so long as the heaven and the earth of Paradise and Hell last"; so when Hell came to an end, heaven and earth will also naturally cease to exist.
d
15:49.
627
按照印度教教义, 天堂与地狱 (即报酬和惩罚) 的时期是有限的; 而人类在受惩罚或他们的行为收到报酬之后, 又被送回到这个世界上来。在闪族的许多宗教中犹太教认为天堂不是给非犹太人去的, 而犹太人几乎不会受到地狱折磨之苦。根据基督教教义, 天堂和地狱都是永恒的, 虽然他们有些教派相信天堂最后将会结束 (تَفْسِيْر كَبِيْر, Tafsir-e-Kabir)。伊斯兰教在这方面同所有这些宗教有根本上的区别。根据它的教义, 天堂是永恒的, 而火狱是暂时并有期限的。阿哈默德•彬•汉巴尔教长 (اَحْمَدْ بِنْ حَنْبَلْ, Ahmad bin Hanbal), 根据阿布杜拉•彬•欧麦尔•彬•阿尔•阿斯 (عَبْدُ الله بِنْ عَمْرو بِنْ الْعَاصْ, ‘Abdullah bin‘Amr bin al-As) 的传说, 引用了穆圣的一句话, 其大意是: “当火狱的双门将要互相碰撞而内无一人的一天。那将在其中罪人生活了几百年之后才会发生” (穆斯纳德)。根据这一传说, خَالِدِيْن (Khalidin, 居住) 这个单词用在火狱方面的意思只是 ‘留在那里长长的几百年’ 。阿布杜拉•彬•欧麦尔 (عَبْدُ الله بِنْ عُمَرْ, ‘Abdullah bin ‘Umar) 和贾比尔 ( ,جَابِرْJabir) 同意汉巴尔教长 (حَنْبَلْ, Hanbal) 的看法。阿布•萨伊德•阿尔•胡德里 (اَبُوْ سَعِيْد الْخُدْرِی, Abu Sa‘id al-Khudri) 也引用一个相同的圣训 (布哈理)。有些著名的宗教权威, 其中有伊本•泰米亚 (اِبْنِ تَيْمِيَّة, Ibn-e-Taimiyyah) 和伊本•卡伊姆 (اِبْنِ قَيِّم, Ibn-e-Qayyim) 认为, 虽然邪恶的不信者应该永久地关在火狱中, 但由於安拉的仁慈, 火狱本身有一天会 停止存在的。当火狱不存在时, 自然就不会有火狱中的罪人了 (فَتْح, Fath)。«古兰经» 关于天堂用了这句话: ‘永不结束的报酬’ (41:9; 84:26; 95:7), 但是关於火狱却不用这样的话。而且, 在 101:10-12 节经文中, 火狱被比作一个母亲, 胚胎留在母亲子宫里直到孩子的身体形成了以及它的器官都俱全为止。相似地, 那些不幸的人投入火狱后将留在那里直到他们的官能充分发育, 使他们能够见到养主的优美颜面。
2
قرآن مجید کہتا ہے کہ جنتیوں کے آسمان و زمین ہمیشہ قائم رہیں گے اور ان کا انعام کبھی ختم نہ ہوگا۔ پس یہ جملہ صرف خدائی ادب کے لئے ہے۔
b
15:49.
1489
Important Words:
غیر مجذوذ (that shall not be cut off). مجذوذ is derived from جذ. They say جذہ i.e. he cut it off; or he cut it off utterly; or he cut it off utterly and quickly; or he cut it repeatedly or in many pieces; he broke it. غیر مجذوذ means, (a gift, etc.) not cut short or not interrupted i.e. continuous and everlasting (Lane & Aqrab).
Commentary:
The present verse and that which precedes it throw light on an important question in which Islam differs from other religions, viz. the question of salvation.
According to the Hindu religion, both Heaven and Hell (i.e. reward and punishment) possess a limited duration; and man, after undergoing the punishment, or reaping the reward, of his deeds, is sent back to this world. Although some Hindu sects disagree among themselves regarding certain details, they are all agreed on the fundamental principle that both the punishments and rewards of the next world are temporary. Of the Semitic religions, Judaism denies Paradise to all non-Jews while Jews are regarded as almost free from the torture of Hell, for, according to Judaism, no Jew will remain in Hell for more than 11 months, whereas non-Jews will abide in it forever. According to Christians, both Heaven and Hell are eternal, although some of their sects hold the belief that Heaven will at last come to an end (Tafsir-e-Kabir). Islam, however, fundamentally differs from all these religions. The great leaders of Muslim religious thought in the past have generally believed and Hadrat Ahmad, the Promised Messiah, in our own age has particularly insisted that Heaven is eternal and everlasting, while Hell is temporary and of limited duration. The sayings of the Holy Prophet support this view. For instance, Ahmad bin Hanbal quotes a saying of the Holy Prophet, as reported by ‘Abdullah bin ‘Amr bin al-‘As to the effect:
لیاتین علی جھنم یوم تصفق فیه ابوابھا لیس فیه احد و ذلك بعد ما یلبثون فیھا احقابا
i.e. "There will come on Hell a day when its shutters will strike against each other and there will be none in it. That will happen after the inmates of Hell will have lived in it for centuries" (Musnad). Thus, according to this tradition, the word خالدین (abiding) used with regard to Hell only means "remaining for long centuries". The same view was held by Ibn Mas‘ud and Abu Hurairah. According to Ibn Taimiyyah, ‘Umar, Ibn ‘Abbas, Anas and many commentators are of the same opinion.
With reference to the word خالدین (abiding) used in the Quran in connection with Hell some eminent religious authorities think that it does mean "abiding forever". They however, hold that though wicked disbelievers will deserve to be kept in Hell forever, Hell itself will one day cease to exist through God’s mercy, and when there is no Hell, there will naturally be no dwellers in it. Among the supporters of this view are Ibn Taimiyyah and Ibn al-Qayyim (Fath).
The saying of the Holy Prophet quoted above on the authority of ‘Abdullah bin ‘Amr, is also reported by AbuHurairah, which fact adds to its weight and authenticity. In another tradition Ibn Mas‘ud says: لیاتین علیھا زمان تخفق ابوابھا i.e. "There will certainly come upon Hell a time when its shutters will strike against each other," meaning that it will be untenanted. Jabir, Abu Sa‘id Khudri and ‘Abdullah bin ‘Umar are also reported to have made a similar statement (Fath).
Abu Sa‘id Khudri quotes a long hadith of the Holy Prophet which clearly shows that Hell is not eternal. According to this tradition the Holy Prophet is reported to have said that on the Day of Judgement God would give permission to different high-placed persons to intercede for sinners. At last common believers also will be given permission to intercede on their behalf. At first, they will intercede for those whom they know. Then, with God’s permission, they will also intercede for other sinners who have some faith left in their hearts, until at last they will intercede even for those who have only a grain of faith in their hearts. Then only those will be left behind in Hell who had never done anything good. Then will God say: "The angels have interceded, and the Prophets and the Faithful have interceded and now it is My turn, the Most Merciful of the merciful ones." Then will God take a handful from the Fire and take out of it even those who never had done any good deed (Bukhari & Muslim).
This hadith hints that finally a time will come when everyone will be taken out of Hell, for when even those who never did any good deed are removed from the Fire, who else will remain behind? Moreover, God’s handful is not a physical thing. The word implies indefinite comprehensiveness and nothing can be considered to have been left out of it. It also appears from this saying that sinners will be punished first for their sins and, when they have been washed of their sins, they will be rewarded for their good deeds which, till then, will have been kept in reserve. The verse, whoso does good an atom’s weight will see it (99:8), also points to the same conclusion.
The different traditions quoted above show that many Companions of the Holy Prophet and their immediate successors held the view that Hell is not eternal and the Quran also supports this view. The following are some of the Quranic proofs in support of it:
(1) Though the words, excepting what thy Lord may will, have been used with regard to both Heaven and Hell (vv. 108 & 109), in the case of Heaven the words, a gift that shall not be cut off, have been specifically added in v.109 in order to show that there is no limitation upon the eternity of Heaven. In the case of Hell, on the other hand, they are followed by the clause, Surely thy Lord does bring about what He pleases (v. 108). These words are very emphatic and imply that the inmates of Hell must necessarily be taken out of Hell one day. If they were not to be taken out of Hell at all it was unnecessary to make the declaration so emphatic by using three words of emphasis, viz. ان (surely) ربك (thy Lord) and فعال (does bring about), the last word being the intensive form of فاعل and meaning the Great Doer of things that others cannot do.
Again, if Hell, like Heaven, was to be eternal, then its mention should also have been followed by some such words as "a punishment that shall not be cut off". It is true that as about Hell, so with regard to Heaven, it has been said that its inmates will abide in it as long as God wills, but in the case of the dwellers of Heaven it has been clearly added that God’s eternal will is that they should never be deprived of this favour and that their stay in Heaven should know no end. But no such declaration has been made with regard to Hell. This differentiation is so clear that even Ibn Hajr, whose view is opposed to Ibn Taimiyyah’s with regard to Hell being not eternal, has been compelled to admit that whereas with regard to the inmates of Heaven God has made known His will which is that they shall abide therein forever, with respect to the dwellers of Hell He has remained silent. But even the statement that God has remained silent with regard to the inmates of Hell is not correct, for by saying, Surely thy Lord does bring about what He wills, the Quran declares that in the case of the inmates of Hell God will carry out His wish which is implied in the words, excepting what thy Lord may will.
(2) The second evidence of the limited duration of Hell is furnished by the words الا من رحم ربك و لذالک خلقھم i.e. except those to whom thy Lord shall show mercy and for this has He created them (11:120). It has been admitted by eminent authorities such as Ibn ‘Abbas, Ta’us, Mujahid, Dahhak, Qatadah, and ‘Ikrimah that the pronoun ذالك (this) in the above words refers to رحمة (mercy) meaning that God has created men in order to show mercy to them (Kathir, Manthur and Tahavi). Now, if it be supposed that some men will remain in Hell forever and will never be taken out of it, then these wretched people cannot be said to have been shown any mercy.
(3) Whereas elsewhere in the Quran one meets with such expressions about Heaven as, they will surely have a reward that will never end (41:9; 84:26; 95:7), no such expression has been used with regard to Hell, which points to a clear distinction between the duration of the rewards of Heaven and the punishment of Hell.
(4) The Quranic expression رحمتی وسعت کل شیء i.e. My mercy encompasses all things (7:157), also shows that the punishment of Hell is only an intermediate condition and a transitory state and that even those whom God punishes will in the end become covered by His mercy and will be forgiven. The above expression represents God’s mercy as comprehending not only all human beings, but also all other things. The same idea is expressed in 40:8, where it is said that God comprehends all things in His mercy and knowledge. If it be supposed that certain persons can remain out of the mercy of God by being subjected to everlasting punishment, it will have to be admitted that certain things can also escape the knowledge of God, for knowledge and mercy have been mentioned in the verse side by side. But it is absurd to suppose that anything can escape the knowledge of God; therefore it is equally absurd to believe that any thing will remain permanently deprived of God’s mercy.
It should, however, be remembered that temporary punishment is not inconsistent with Divine mercy. The very fact that punishment is to last for a limited period shows that it will be reformatory; and it is clear that punishment which is meant to be reformatory is only a manifestation of Divine mercy, from which no human being can remain deprived even for a single moment. This is contradictory to the belief in the eternity of Hell.
(5) The following verses of the Quran also support this view: I have created the jinn and men only that they may serve Me (51:57), and Enter then among My servants and enter then My garden (89:30, 31). Now if all men in the end are to become God’s servants, for man cannot permanently be kept away from the object for which he has been created, and if all God’s servants will eventually enter Heaven the falsity of the view that Hell is eternal becomes quite clear.
(6) The sixth evidence of the limited character of Hell is to be found in the verse, Whoso does an atom’s weight of good will see it (99:8). Now a mere alleviation of punishment cannot be truly called the "seeing" of one’s good works. Hence, in order that men should see their works in completion i.e. should meet with the reward of their good actions, it is necessary that they should first be punished for their evil deeds by way of reformation and should afterwards receive the reward of their good actions.
(7) The verse, As for him whose scales are light, Hell will be his mother (101:9,10), constitutes further strong evidence in support of the view that Hell is not eternal. In this verse Hell is compared to a mother and it is well known that the child does not remain in the mother’s womb forever. It only remains there until the formation of its body and organs become complete. Similarly, those unfortunate persons who are cast into Hell will remain there until the time when the faculties which fit them for seeing the beautiful face of the Lord have become fully developed. This verse thus makes it clear that Hell is not eternal and that the word خالدین (abiding) in the verse under comment does not denote an unending time but only a long time as is also clear from the verse, who will tarry therein for ages (78:24).
The words, So long as the heavens and the earth endure, only mean "so long as the heaven and the earth of Paradise and Hell last"; so when Hell came to an end, heaven and earth will also naturally cease to exist.
d
15:49.
1351
According to the Hindu religion, both Heaven and Hell (i.e. rewards and punishments) possess a limited duration; and man, after undergoing the punishment, or reaping the reward of his deeds is sent back to this world. Of the Semitic religions, Judaism denies Paradise to non-Jews while Jews are regarded as almost free from the torture of Hell. According to Christians, both Heaven and Hell are eternal, although some of their sects hold the belief that Heaven will at last come to an end (Tafsir-e-Kabir). Islam fundamentally differs from all these religions in this respect. According to it Heaven is eternal and everlasting, while Hell is temporary and of limited duration. Imam Ahmad bin Hambal quotes a saying of the Holy Prophet, as reported by ‘Abdullah bin ‘Amr bin al-‘As to the effect: 'There will come on Hell a day when its shutters will strike against each other and there will be none left in it. That will happen after the inmates of Hell will have lived in it for centuries' (Musnad). According to t
وَاَمَّا الۡغُلٰمُ فَکَانَ اَبَوَاہُ مُؤۡمِنَیۡنِ فَخَشِیۡنَاۤ اَنۡ یُّرۡہِقَہُمَا طُغۡیٰنًا وَّکُفۡرًا
جیسا کہ اوپر بتایا جا چکا ہے غلام سے مراد حرکت‘ قوت اور جہالت کی طاقتیں ہیں جو ہر انسان میں پائی جاتی ہیں اور چونکہ یہ معنوی اشیاء ہیں مادی نہیں اس لئے ان کے ماں باپ بھی اسی قسم کے ہونے چاہئیں۔ اس نقطہ نگاہ سے جب ہم غور کرتے ہیں تو ہمیں معلوم ہوتا ہے کہ یہ قوتیں انسانی روح اور جسم سے پیدا ہوتی ہیں پس حرکت قوت اور جہالت کے ماں باپ کے مومن ہونے سے یہ مراد ہے کہ بے شک انسانی روح اور دماغ میں آگے بڑھنے کا شدید مادہ رکھا گیا ہے بڑے بڑے کام کرنے کی ان میں طاقت پیدا کی گئی ہے اور خطرات برداشت کرنے کی انہیں ہمت دی گئی ہے لیکن یہ طاقتیں اسے خداتعالیٰ کے قرب میں بڑھنے کے لئے دی گ
مارنے والا ایک ہے مگر وہ کہتا ’’ہم‘‘ ہے اس کی وجہ یہ ہے کہ وہ اعمال جو ہوں تو درست مگر ظاہر میں شریعت کے خلاف نظر آتے ہوں اولیاء اللہ ان کو کبھی خدائی حکم کے بغیر نہیں کرتے۔ پس چونکہ خداتعالیٰ نے حکم دیاوہ اس فعل میں حصہ دار ہو گیا اور فعل ایک کا نہ رہا د و(۲) کا ہو گیا جس کی وجہ سے ’’ہم‘‘کا لفظ استعمال کیا گیا ہے۔
Ghulam (a youth), as stated above, in a dream or vision signifies ignorance, strength and wild impulses. "His parents" in the verse are the human body and soul, because the source (or the parents) from which spring all moral qualities is the combination of the human body and soul which are represented here as "believers" because, as taught by Islam, man by nature is inclined to virtue. These "believers" may be dragged into vice by the impulses represented as "youth." Islam eradicates these impulses and leaves man—the human body and soul combined, to develop along beneficent lines and thus to achieve the high purpose of human life.
Commentary:
As explained under 18:75 above غلام (youth) in a vision signifies, activity or buoyancy, power and ignorance; and the word قتل as also shown under the same verse means, diminishing or lessening the effect or vehemence of a thing. In view of the significance of these words, the killing of the youth would signify the lessening or diminishing the evil effects of ignorance, too much power and uncontrolled buoyancy.
The expression ابواہ (his parents) here means the human body and soul, because the parents or the source from which spring all moral qualities is the combination of the human body and soul which is man himself. So the killing of the youth in the vision signifies bringing under proper control unbridled human passions and lessening their vehemence and intensity. Thus the killing of the young man by the holy man of God so that he should not lead his parents to rebellion and disbelief, as seen in his vision by Moses, signifies that man has been gifted with great natural powers to perform the highest deeds of virtue and that in order to bring these powers into play, the faculties of activity, power and ignorance have been implanted in him. Man can fulfil the great object of his life by making use of these powers which spring from a combination of the human body and soul. But if these powers are not kept under proper control, they lead man to disbelief and transgression. These powers have been brought under proper control and their undue vehemence curbed by the commandments and ordinances which God has revealed to the Holy Prophet as signified by the killing of the young boy by the holy man in Moses’ Vision.
1
جیسا کہ اوپر بتایا جا چکا ہے غلام سے مراد حرکت‘ قوت اور جہالت کی طاقتیں ہیں جو ہر انسان میں پائی جاتی ہیں اور چونکہ یہ معنوی اشیاء ہیں مادی نہیں اس لئے ان کے ماں باپ بھی اسی قسم کے ہونے چاہئیں۔ اس نقطہ نگاہ سے جب ہم غور کرتے ہیں تو ہمیں معلوم ہوتا ہے کہ یہ قوتیں انسانی روح اور جسم سے پیدا ہوتی ہیں پس حرکت قوت اور جہالت کے ماں باپ کے مومن ہونے سے یہ مراد ہے کہ بے شک انسانی روح اور دماغ میں آگے بڑھنے کا شدید مادہ رکھا گیا ہے بڑے بڑے کام کرنے کی ان میں طاقت پیدا کی گئی ہے اور خطرات برداشت کرنے کی انہیں ہمت دی گئی ہے لیکن یہ طاقتیں اسے خداتعالیٰ کے قرب میں بڑھنے کے لئے دی گ
2
مارنے والا ایک ہے مگر وہ کہتا ’’ہم‘‘ ہے اس کی وجہ یہ ہے کہ وہ اعمال جو ہوں تو درست مگر ظاہر میں شریعت کے خلاف نظر آتے ہوں اولیاء اللہ ان کو کبھی خدائی حکم کے بغیر نہیں کرتے۔ پس چونکہ خداتعالیٰ نے حکم دیاوہ اس فعل میں حصہ دار ہو گیا اور فعل ایک کا نہ رہا د و(۲) کا ہو گیا جس کی وجہ سے ’’ہم‘‘کا لفظ استعمال کیا گیا ہے۔
2119
Commentary:
As explained under 18:75 above غلام (youth) in a vision signifies, activity or buoyancy, power and ignorance; and the word قتل as also shown under the same verse means, diminishing or lessening the effect or vehemence of a thing. In view of the significance of these words, the killing of the youth would signify the lessening or diminishing the evil effects of ignorance, too much power and uncontrolled buoyancy.
The expression ابواہ (his parents) here means the human body and soul, because the parents or the source from which spring all moral qualities is the combination of the human body and soul which is man himself. So the killing of the youth in the vision signifies bringing under proper control unbridled human passions and lessening their vehemence and intensity. Thus the killing of the young man by the holy man of God so that he should not lead his parents to rebellion and disbelief, as seen in his vision by Moses, signifies that man has been gifted with great natural powers to perform the highest deeds of virtue and that in order to bring these powers into play, the faculties of activity, power and ignorance have been implanted in him. Man can fulfil the great object of his life by making use of these powers which spring from a combination of the human body and soul. But if these powers are not kept under proper control, they lead man to disbelief and transgression. These powers have been brought under proper control and their undue vehemence curbed by the commandments and ordinances which God has revealed to the Holy Prophet as signified by the killing of the young boy by the holy man in Moses’ Vision.
1716
Ghulam (a youth), as stated above, in a dream or vision signifies ignorance, strength and wild impulses. "His parents" in the verse are the human body and soul, because the source (or the parents) from which spring all moral qualities is the combination of the human body and soul which are represented here as "believers" because, as taught by Islam, man by nature is inclined to virtue. These "believers" may be dragged into vice by the impulses represented as "youth." Islam eradicates these impulses and leaves man—the human body and soul combined, to develop along beneficent lines and thus to achieve the high purpose of human life.
وَاَمَّا الۡجِدَارُ فَکَانَ لِغُلٰمَیۡنِ یَتِیۡمَیۡنِ فِی الۡمَدِیۡنَۃِ وَکَانَ تَحۡتَہٗ کَنۡزٌ لَّہُمَا وَکَانَ اَبُوۡہُمَا صٰلِحًا فَاَرَادَ رَبُّکَ اَنۡ یَّبۡلُغَاۤ اَشُدَّہُمَا وَیَسۡتَخۡرِجَا کَنۡزَہُمَا رَحۡمَۃً مِّنۡ رَّبِّکَ ۚ وَمَا فَعَلۡتُہٗ عَنۡ اَمۡرِیۡ ۚ ذٰلِکَ تَاۡوِیۡلُ مَا لَمۡ تَسۡطِع عَّلَیۡہِ صَبۡرًا
穆撒的精神境界指明了这样一个事实: 由于伊斯兰教的教导是根据律令和原则的与穆撒经典的有些原则有根本不同之处, 因此犹太教徒和穆斯林的真正合作是不可能的。第61-83节经文的详细解释, 见 «大版本的注释本» 1517-1530页。
دیوار سے مراد یہود و نصاریٰ کے بزرگ ہیں۔ یعنی موسٰیؑ اور عیسیٰؑ اور ان کے باپ سے مراد حضرت ابراہیم علیہ السلام اور کَنْز سے مراد وہ علمی خزانہ ہے جسے موسٰیؑ اور عیسیٰ ؑ کی قوموں نے محفوظ کیا ہوا تھا مگر ان کی بے توجہی سے اس کے ضائع ہونے کا خطرہ پیدا ہو گیا تب اسے محمدرسول اللہ صلی اللہ علیہ و سلم نے محفوظ کر دیا یعنی صحیح کلام کو جو بائبل اور انجیل میں تھا محفوظ کر دیا تاکہ جب بھی یہود اور نصاریٰ کو ہوش آئے وہ اس سے فائدہ اٹھا کر محمد رسول اللہ صلی اللہ علیہ و سلم پر ایمان لے آئیں۔
یعنی خداتعالیٰ کی وحی سے کیا ہے۔
The orphan boys are Moses and Jesus, and their righteous father is Abraham. Their treasure was the true teaching bequeathed by them to their peoples which was in danger of being lost through the latter’s irreligiousness. This treasure was safeguarded in the Qur’an in order that when they may awaken to a realization of truth of the Quranic teaching they may accept it.
It was done under Divine command.
The Vision of Moses points to the fact that because Islamic teaching was based on laws and principles which differed fundamentally from some principles of the Mosaic Law, true and real cooperation between Jews and Muslims was impossible. For a detailed explanation of v. 61-83, see "The Larger Edition of the Commentary," (pp. 1517-1530).
Commentary:
As already pointed out جدار (the wall) represents the elders of the Jews i.e. Moses, Jesus (18:78) and Abraham of whom the Quran says, "and in the next he will surely be among the righteous" (2:131).
By کنز (treasure) is meant the treasure of divine knowledge which was vouchsafed to Moses and Jesus.
The verse purports to say that God preserved in the Quran the great treasure of spiritual knowledge which was vouchsafed to Moses and Jesus (98:4) and which was in danger of being lost because of the irreligiousness of the Jews and their engrossment in worldly affairs so that, when they awaken to a realization of truth, they may accept it.
The words, as a mercy from thy Lord, mean that the preservation by God of the imperishable part of the teachings of Moses and Jesus in the Quran was an act of mercy on His part because the Jews by their repeated rebellion and transgression had forfeited all title to Divine mercy. But despite their iniquities God had mercy on them and preserved their own treasures of spiritual knowledge in the Quran for their guidance.
The words, I did it not of my own accord, mean that the Holy Prophet had no hand in the preservation of this great treasure of divine knowledge. A reference to this fact has also been made in the words, "Nor does he speak of his own desire" (53:4).
After a perusal of the incidents mentioned in the preceding verses and their explanation it becomes abundantly clear that the Vision of Moses has been mentioned here to point to the following facts:
(a) That it was decreed and was in the fitness of things that the Holy Prophet should appear after Christians who constitute the second part of the Mosaic Dispensation had become corrupt.
(b) That because Islamic teaching was based on laws and principles which differed fundamentally from some principles of the Mosaic Law, true and real cooperation between Jews and Muslims was impossible, but salvation without subscribing to Islamic principles was also unthinkable.
(c) That Jews and Christians would refuse to accept the Holy Prophet and would follow their own separate course but they will have to give their allegiance to him in the long run.
(d) That, after a long and fatiguing journey and after having despaired of obtaining real peace and contentment of mind through their own unaided efforts, Jews and Christians would be compelled to take stock of their whole position with the result that they would realize that as their religion had long outlived its usefulness they should have given it up long before.
(e) That after the dawning of this realization upon them, the prophecies concerning them which have been preserved in the Quran will lead Jews and Christians to accept the Holy Prophet.
(f) That after having accepted Islam they will submit themselves to limitations and restrictions which it has imposed upon man to regulate his moral conduct, and that by subduing their unrestrained passions they will become resigned to Divine decree and thus will draw upon themselves God’s grace and will bathe in the sea of His Mercy.
In fact, the Isra’ of Moses constituted a beautiful prelude to the coming Islamic Dispensation which was to supplant the Mosaic Law.
773
穆撒的精神境界指明了这样一个事实: 由于伊斯兰教的教导是根据律令和原则的与穆撒经典的有些原则有根本不同之处, 因此犹太教徒和穆斯林的真正合作是不可能的。第61-83节经文的详细解释, 见 «大版本的注释本» 1517-1530页。
3
دیوار سے مراد یہود و نصاریٰ کے بزرگ ہیں۔ یعنی موسٰیؑ اور عیسیٰؑ اور ان کے باپ سے مراد حضرت ابراہیم علیہ السلام اور کَنْز سے مراد وہ علمی خزانہ ہے جسے موسٰیؑ اور عیسیٰ ؑ کی قوموں نے محفوظ کیا ہوا تھا مگر ان کی بے توجہی سے اس کے ضائع ہونے کا خطرہ پیدا ہو گیا تب اسے محمدرسول اللہ صلی اللہ علیہ و سلم نے محفوظ کر دیا یعنی صحیح کلام کو جو بائبل اور انجیل میں تھا محفوظ کر دیا تاکہ جب بھی یہود اور نصاریٰ کو ہوش آئے وہ اس سے فائدہ اٹھا کر محمد رسول اللہ صلی اللہ علیہ و سلم پر ایمان لے آئیں۔
4
یعنی خداتعالیٰ کی وحی سے کیا ہے۔
2121
Commentary:
As already pointed out جدار (the wall) represents the elders of the Jews i.e. Moses, Jesus (18:78) and Abraham of whom the Quran says, "and in the next he will surely be among the righteous" (2:131).
By کنز (treasure) is meant the treasure of divine knowledge which was vouchsafed to Moses and Jesus.
The verse purports to say that God preserved in the Quran the great treasure of spiritual knowledge which was vouchsafed to Moses and Jesus (98:4) and which was in danger of being lost because of the irreligiousness of the Jews and their engrossment in worldly affairs so that, when they awaken to a realization of truth, they may accept it.
The words, as a mercy from thy Lord, mean that the preservation by God of the imperishable part of the teachings of Moses and Jesus in the Quran was an act of mercy on His part because the Jews by their repeated rebellion and transgression had forfeited all title to Divine mercy. But despite their iniquities God had mercy on them and preserved their own treasures of spiritual knowledge in the Quran for their guidance.
The words, I did it not of my own accord, mean that the Holy Prophet had no hand in the preservation of this great treasure of divine knowledge. A reference to this fact has also been made in the words, "Nor does he speak of his own desire" (53:4).
After a perusal of the incidents mentioned in the preceding verses and their explanation it becomes abundantly clear that the Vision of Moses has been mentioned here to point to the following facts:
(a) That it was decreed and was in the fitness of things that the Holy Prophet should appear after Christians who constitute the second part of the Mosaic Dispensation had become corrupt.
(b) That because Islamic teaching was based on laws and principles which differed fundamentally from some principles of the Mosaic Law, true and real cooperation between Jews and Muslims was impossible, but salvation without subscribing to Islamic principles was also unthinkable.
(c) That Jews and Christians would refuse to accept the Holy Prophet and would follow their own separate course but they will have to give their allegiance to him in the long run.
(d) That, after a long and fatiguing journey and after having despaired of obtaining real peace and contentment of mind through their own unaided efforts, Jews and Christians would be compelled to take stock of their whole position with the result that they would realize that as their religion had long outlived its usefulness they should have given it up long before.
(e) That after the dawning of this realization upon them, the prophecies concerning them which have been preserved in the Quran will lead Jews and Christians to accept the Holy Prophet.
(f) That after having accepted Islam they will submit themselves to limitations and restrictions which it has imposed upon man to regulate his moral conduct, and that by subduing their unrestrained passions they will become resigned to Divine decree and thus will draw upon themselves God’s grace and will bathe in the sea of His Mercy.
In fact, the Isra’ of Moses constituted a beautiful prelude to the coming Islamic Dispensation which was to supplant the Mosaic Law.
1717
The orphan boys are Moses and Jesus, and their righteous father is Abraham. Their treasure was the true teaching bequeathed by them to their peoples which was in danger of being lost through the latter’s irreligiousness. This treasure was safeguarded in the Qur’an in order that when they may awaken to a realization of truth of the Quranic teaching they may accept it.
1717A
It was done under Divine command.
1718
The Vision of Moses points to the fact that because Islamic teaching was based on laws and principles which differed fundamentally from some principles of the Mosaic Law, true and real cooperation between Jews and Muslims was impossible. For a detailed explanation of v. 61-83, see "The Larger Edition of the Commentary," (pp. 1517-1530).
وَاَمَّا مَنۡ اٰمَنَ وَعَمِلَ صٰلِحًا فَلَہٗ جَزَآءَۨ الۡحُسۡنٰی ۖ وَسَنَقُوۡلُ لَہٗ مِنۡ اَمۡرِنَا یُسۡرًا
2:26; 3:58; 6:49; 19:61; 25:71; 34:38.
2:26; 3:58; 6:49; 19:61; 25:71; 34:38.
Commentary:
This verse sheds some light on the humanity of Cyrus and on his kind and benevolent treatment of the races he conquered. See also 18:84.
c
2:26; 3:58; 6:49; 19:61; 25:71; 34:38.
b
2:26; 3:58; 6:49; 19:61; 25:71; 34:38.
2126
Commentary:
This verse sheds some light on the humanity of Cyrus and on his kind and benevolent treatment of the races he conquered. See also 18:84.
a
2:26; 3:58; 6:49; 19:61; 25:71; 34:38.
1723
See Isa., 45: 1-3 & 2 Chron. 36: 22, 23.
وَاَمَّا الَّذِیۡنَ کَفَرُوۡۤا اَفَلَمۡ تَکُنۡ اٰیٰتِیۡ تُتۡلٰی عَلَیۡکُمۡ فَاسۡتَکۡبَرۡتُمۡ وَکُنۡتُمۡ قَوۡمًا مُّجۡرِمِیۡنَ
23:106; 67:9, 10.
23:106; 67:9, 10.
23:106; 67:9-10.
e
23:106; 67:9, 10.
d
23:106; 67:9-10.
c
23:106; 67:9, 10.
وَاَمَّا عَادٌ فَاُہۡلِکُوۡا بِرِیۡحٍ صَرۡصَرٍ عَاتِیَۃٍ
41:17; 54:20.
41:17; 54:20.
41:17; 54:20.
c
41:17; 54:20.
b
41:17; 54:20.
c
41:17; 54:20.
وَاَمَّا مَنۡ اُوۡتِیَ کِتٰبَہٗ بِشِمَالِہٖ فَیَقُوۡلُ یٰلَیۡتَنِیۡ لَمۡ اُوۡتَ کِتٰبِیَہۡ
56:42-43; 84:11-13.
Commentary:
To be given one’s record in one’s left hand, in Quranic terminology represents failure in a test. Elsewhere in the Quran (56:42) the guilty have been described as "fellows of the left hand."
a
56:42, 43; 84:11-13.
1477
在 «古兰经» 用语中, 左手有了个人行为记录簿的意思是考验失败。
e
56:42-43; 84:11-13.
4358
Commentary:
To be given one’s record in one’s left hand, in Quranic terminology represents failure in a test. Elsewhere in the Quran (56:42) the guilty have been described as "fellows of the left hand."
e
56:42, 43; 84:11-13.
3114
To be given one’s record in one’s left hand, in Quranic terminology, signifies failure in the test.
وَاَمَّا الۡقٰسِطُوۡنَ فَکَانُوۡا لِجَہَنَّمَ حَطَبًا
وَاَمَّا مَنۡ خَافَ مَقَامَ رَبِّہٖ وَنَہَی النَّفۡسَ عَنِ الۡہَوٰی
h
55:47.
1596
害怕作为罪人站在他养主面前的人或害怕他养主的威严的人。
a
23:58; 55:47.
4570
Commentary:
The verse means: (1) who fears to stand before his Lord as a guilty person; (2) who fears the Majesty of his Lord.
a
55:47.
3248
(1) Who fears to stand before his Lord as a guilty person; or (2) who fears the Majesty of his Lord.
وَاَمَّا مَنۡ جَآءَکَ یَسۡعٰی
وَاَمَّا مَنۡ اُوۡتِیَ کِتٰبَہٗ وَرَآءَ ظَہۡرِہٖ
قرآن کریم سے پتہ لگتا ہے کہ منافق اور کافر شریعت حقّہ کو اپنی پیٹھوں کے پیچھے پھینک دیتے ہیں۔ اسی محاورہ کو اس جگہ استعمال کیا گیا ہے۔ یعنی جس طرح وہ قرآن کریم کو پیٹھ کے پیچھے پھینکتے تھے۔ اسی طرح بدکاروں کو ان کا اعمال نامہ پیٹھ کے پیچھے کی طرف سے دیا جائے گا۔ یہ اشارہ کرنے کے لئے کہ تم بھی دنیا میں ہماری کتاب کو پیٹھ کے پیچھے پھینکتے تھے۔
56:42; 69:26.
Commentary:
Those "who had thrown the Book of God behind their backs, i.e. those who had treated the Quran as a discarded thing" (25:31), will be given their record behind their backs. This will constitute a sign that they had not acted upon its teaching.
a
69:26.
1647
那些把 «古兰经» 当作弃物的人 (25:31)。
8
قرآن کریم سے پتہ لگتا ہے کہ منافق اور کافر شریعت حقّہ کو اپنی پیٹھوں کے پیچھے پھینک دیتے ہیں۔ اسی محاورہ کو اس جگہ استعمال کیا گیا ہے۔ یعنی جس طرح وہ قرآن کریم کو پیٹھ کے پیچھے پھینکتے تھے۔ اسی طرح بدکاروں کو ان کا اعمال نامہ پیٹھ کے پیچھے کی طرف سے دیا جائے گا۔ یہ اشارہ کرنے کے لئے کہ تم بھی دنیا میں ہماری کتاب کو پیٹھ کے پیچھے پھینکتے تھے۔
a
56:42; 69:26.
4649
Commentary:
Those "who had thrown the Book of God behind their backs, i.e. those who had treated the Quran as a discarded thing" (25:31), will be given their record behind their backs. This will constitute a sign that they had not acted upon its teaching.
b
69:26.
3301
Those who had treated the Qur’an as a discarded thing (25:31).
وَاَمَّا مَنۡۢ بَخِلَ وَاسۡتَغۡنٰی
Commentary:
In contrast to the three good qualities mentioned in the preceding two verses (6-7), the three bad qualities that lead to the undoing of a man are mentioned in these two verses (9-10).
4756
Commentary:
In contrast to the three good qualities mentioned in the preceding two verses (6-7), the three bad qualities that lead to the undoing of a man are mentioned in these two verses (9-10).
وَاَمَّا السَّآئِلَ فَلَا تَنۡہَرۡ
17:24
a
17:24
وَاَمَّا بِنِعۡمَۃِ رَبِّکَ فَحَدِّثۡ
经文第7、8、9节说到安拉施恩于穆圣, 在经文第10、11、12节中表示, 他奉命向他的同胞同样施恩, 以表示他的感激。这个命谕同样适用于他的信从者们。
دنیوی نعمت تو بے شک آپ کو بادشاہ ہونے کے بعد بہت مل گئی تھی۔ جس کا اظہار آپ مسلمان رعایا کی امداد کے ذریعہ سے کرتے تھے۔ مگر اس جگہ خصوصاً یہ ذکر ہے کہ خداتعالیٰ نے جو نعمتِ قرآن تجھ پر نازل کی ہے وہ ساری دنیا کو پہنچاتا رہ جیسا کہ دوسری جگہ قرآن کریم میں اللہ تعالیٰ فرماتا ہے وَاِنْ اَحَدٌ مِّنَ الْمُشْرِکِیْنَ اسْتَجَارَکَ فَاَجِرْہُ حَتّٰی یَسْمَعَ کَـلَامَ اللّٰہِ ثُمَّ اَبْلِغْہُ مَأْمَنَہٗ۔ الاٰیۃ(سورۃ توبہ: ۶)
Verses 7, 8 and 9, speak of God’s favours on the Holy Prophet and in 10, 11 and 12 he is enjoined to show his gratitude by doing similar favours to his fellow-beings. The commandment applies equally to his followers.
Commentary:
Verses 7, 8 & 9, speak of God’s favours on the Holy Prophet and in vv. 10, 11 and 12, the Prophet is enjoined to show his gratitude for Divine favours by doing similar favours to his fellow beings. The commandment applies equally to his followers.
1727
经文第7、8、9节说到安拉施恩于穆圣, 在经文第10、11、12节中表示, 他奉命向他的同胞同样施恩, 以表示他的感激。这个命谕同样适用于他的信从者们。
3
دنیوی نعمت تو بے شک آپ کو بادشاہ ہونے کے بعد بہت مل گئی تھی۔ جس کا اظہار آپ مسلمان رعایا کی امداد کے ذریعہ سے کرتے تھے۔ مگر اس جگہ خصوصاً یہ ذکر ہے کہ خداتعالیٰ نے جو نعمتِ قرآن تجھ پر نازل کی ہے وہ ساری دنیا کو پہنچاتا رہ جیسا کہ دوسری جگہ قرآن کریم میں اللہ تعالیٰ فرماتا ہے وَاِنْ اَحَدٌ مِّنَ الْمُشْرِکِیْنَ اسْتَجَارَکَ فَاَجِرْہُ حَتّٰی یَسْمَعَ کَـلَامَ اللّٰہِ ثُمَّ اَبْلِغْہُ مَأْمَنَہٗ۔ الاٰیۃ(سورۃ توبہ: ۶)
4769
Commentary:
Verses 7, 8 & 9, speak of God’s favours on the Holy Prophet and in vv. 10, 11 and 12, the Prophet is enjoined to show his gratitude for Divine favours by doing similar favours to his fellow beings. The commandment applies equally to his followers.
3379
Verses 7, 8 and 9, speak of God’s favours on the Holy Prophet and in 10, 11 and 12 he is enjoined to show his gratitude by doing similar favours to his fellow-beings. The commandment applies equally to his followers.
وَاَمَّا مَنۡ خَفَّتۡ مَوٰزِیۡنُہٗ
7:10; 23:104.
7:10; 23:104.
7:10; 23:104.
a
7:10; 23:104.
b
7:10; 23:104.
a
7:10; 23:104.