یُبۡعَثُوۡنَ
Appears 8 times in Quran
Occurrences in Quran
Found 8 verses containing "یُبۡعَثُوۡنَ".
قُل لَّا یَعۡلَمُ مَنۡ فِی السَّمٰوٰتِ وَالۡاَرۡضِ الۡغَیۡبَ اِلَّا اللّٰہُ ۚ وَمَا یَشۡعُرُوۡنَ اَیَّانَ یُبۡعَثُوۡنَ
11:124; 16:78; 35:39.
11:124; 16:78; 35:39.
11:124; 16:78; 35:39.
Commentary:
Another invincible argument in favour of the theme dealt with in the preceding verses is embodied in the verse under comment, viz. that God alone knows the unseen in the heavens and the earth. The fact that the possession of knowledge of the unknown is the sole prerogative of God is established by the knowledge of the unknown which He vouchsafes to His Messengers and His righteous servants, instances of which are to be witnessed in every age among the true followers of Islam.
The words "when they will be raised up" may also mean "when their resurrection as a great nation will take place?"
c
11:124; 16:78; 35:39.
c
11:124; 16:78; 35:39.
2858
Commentary:
Another invincible argument in favour of the theme dealt with in the preceding verses is embodied in the verse under comment, viz. that God alone knows the unseen in the heavens and the earth. The fact that the possession of knowledge of the unknown is the sole prerogative of God is established by the knowledge of the unknown which He vouchsafes to His Messengers and His righteous servants, instances of which are to be witnessed in every age among the true followers of Islam.
The words "when they will be raised up" may also mean "when their resurrection as a great nation will take place?"
e
11:124; 16:78; 35:39.
قَالَ اَنۡظِرۡنِیۡۤ اِلٰی یَوۡمِ یُبۡعَثُوۡنَ
یہ مطلب نہیں کہ قیامت تک مہلت دے بلکہ مراد یہ ہے کہ روحانی بیداری پیدا ہونے تک مجھے مہلت دے۔
15:37; 38:80.
The resurrection referred to in this verse is not the great Resurrection of mankind decreed for the Hereafter, but the spiritual resurrection of man, or the state when his spiritual consciousness becomes fully developed. Iblis can lead him astray only so long as he is not spiritually resurrected. But once he attains that high spiritual stage which is known by the term Baqa’ (rebirth), Iblis can do him no harm (17:66).
15:37; 38:80.
Commentary:
The resurrection to which the words, when they will be raised up, refer is not the general resurrection of mankind decreed for the Hereafter but the spiritual resurrection of man that comes into being whenever a Prophet is raised. Iblis can lead man astray only so long as he is not spiritually resurrected. But once a man attains the spiritual stage which is designated by the term بقا (rebirth), Iblis can do him no harm. It is indeed a similar spiritual stage which is mentioned in the words, As to My servants, thou (Satan) shalt certainly have no power over them (17:66).
e
15:37; 38:80.
479
这节经文所讲的复生并不是为后世规定的人类总的复生, 而是今世人类精神上的复生, 或者他们的精神觉悟的情况已达到完全发展的地步。伊布利司只能在人类精神尚未复生之时将他们引入邪道。但是, 他们的精神一旦达到了高的阶段, 即称为 بَقَا (Baqa’, 重新诞生) 的阶段, 伊布利司就不能危害他们(17:66)。
4
یہ مطلب نہیں کہ قیامت تک مہلت دے بلکہ مراد یہ ہے کہ روحانی بیداری پیدا ہونے تک مجھے مہلت دے۔
c
15:37; 38:80.
919
Commentary:
The resurrection to which the words, when they will be raised up, refer is not the general resurrection of mankind decreed for the Hereafter but the spiritual resurrection of man that comes into being whenever a Prophet is raised. Iblis can lead man astray only so long as he is not spiritually resurrected. But once a man attains the spiritual stage which is designated by the term بقا (rebirth), Iblis can do him no harm. It is indeed a similar spiritual stage which is mentioned in the words, As to My servants, thou (Satan) shalt certainly have no power over them (17:66).
b
15:37; 38:80.
954A
The resurrection referred to in this verse is not the great Resurrection of mankind decreed for the Hereafter, but the spiritual resurrection of man, or the state when his spiritual consciousness becomes fully developed. Iblis can lead him astray only so long as he is not spiritually resurrected. But once he attains that high spiritual stage which is known by the term Baqa’ (rebirth), Iblis can do him no harm (17:66).
قَالَ رَبِّ فَاَنۡظِرۡنِیۡۤ اِلٰی یَوۡمِ یُبۡعَثُوۡنَ
دیکھئے سورۃ اعراف آیت۱۵۔
7:15; 17:63; 38:80.
The words 'when they shall be raised' signify the spiritual rebirth of man when having attained the stage of Nafs-e-Mutma’innah (the soul at peace with God) he becomes immune to satanic seduction and spiritual fall. This dialogue between God and Satan is, as hinted here, only an allegory or a metaphor.
7:15; 17:63; 38:80.
Commentary:
The preceding verses, like the relevant verses of chapters 2 & 7, refer to Adam and other Prophets in particular and to mankind in general. In reference to Adam and the Prophets, the breathing of the Divine Spirit would mean the descent of Divine revelation on men, and in reference to mankind in general, it would signify the perfection of the human soul. The words, the day when they shall be raised, will therefore, have different meanings in reference to the two classes of persons. When taken as referring to mankind in general the words would mean the time of the spiritual rebirth of man when, having attained that state of spiritual ascent, he not only becomes safe against spiritual fall but also contented and pleased with his Lord. In this sense, the protest of Satan mentioned in the present verse would mean that he should be granted respite to deceive and seduce man till the time of his (man’s) spiritual rebirth, when he joins the rank of the sincere servants of God and becomes immune from any further interference by Satan and his followers. This dialogue between God and Satan is, as hinted above, only an allegory or a metaphor.
That the words, the day when they shall be raised, signify the spiritual rebirth of man and not the Day of Resurrection after death, is confirmed by the fact that Satan asked for respite to be extended not to the day of death, but to the Day of Resurrection. As a matter of fact, there being no possibility of man being seduced by Satan after his death, Satan’s request to be allowed to tempt man up to the Day of Resurrection, which is to take place, after death, would be meaningless. It is thus evident that these words do not mean the actual Day of Resurrection after death but the day of man’s spiritual rebirth i.e. when he attains to the stage of نفس مطمئنة (the soul at peace) in his very life. In fact, Satan and his followers can tempt a man only so long as he does not attain to this very high state of spiritual development when he becomes immune against the onslaughts of Satan. When referring to Adam and his true Successors, i.e. the Prophets of God, the verse means that Satan and his followers are allowed to find fault with them and put all sorts of impediments and obstacles in their way till the day when they shall be raised, i.e. till the time when truth finally triumphs and the enemies of the Prophets are vanquished and many of them join the ranks of the Faithful. This time of the final victory of truth over falsehood or, in other words, of the Prophets over their adversaries, is here called the day of resurrection. See also v. 19.
b
7:15; 17:63; 38:80.
664A
“当他们复生” 这几个字的意思指: 人类的精神复生。当他达到نَفْسِ مُطْمَئِنَّة (Nafs-e-Mutma’innah,--------心灵与安拉同在, 获得安宁) 阶段时, 他就可免受恶魔的诱惑和灵魂的堕落。这里谈及的安拉与恶魔的这段对话, 仅仅是一个比喻。
1
دیکھئے سورۃ اعراف آیت۱۵۔
a
7:15; 17:63; 38:80.
1741
Commentary:
The preceding verses, like the relevant verses of chapters 2 & 7, refer to Adam and other Prophets in particular and to mankind in general. In reference to Adam and the Prophets, the breathing of the Divine Spirit would mean the descent of Divine revelation on men, and in reference to mankind in general, it would signify the perfection of the human soul. The words, the day when they shall be raised, will therefore, have different meanings in reference to the two classes of persons. When taken as referring to mankind in general the words would mean the time of the spiritual rebirth of man when, having attained that state of spiritual ascent, he not only becomes safe against spiritual fall but also contented and pleased with his Lord. In this sense, the protest of Satan mentioned in the present verse would mean that he should be granted respite to deceive and seduce man till the time of his (man’s) spiritual rebirth, when he joins the rank of the sincere servants of God and becomes immune from any further interference by Satan and his followers. This dialogue between God and Satan is, as hinted above, only an allegory or a metaphor.
That the words, the day when they shall be raised, signify the spiritual rebirth of man and not the Day of Resurrection after death, is confirmed by the fact that Satan asked for respite to be extended not to the day of death, but to the Day of Resurrection. As a matter of fact, there being no possibility of man being seduced by Satan after his death, Satan’s request to be allowed to tempt man up to the Day of Resurrection, which is to take place, after death, would be meaningless. It is thus evident that these words do not mean the actual Day of Resurrection after death but the day of man’s spiritual rebirth i.e. when he attains to the stage of نفس مطمئنة (the soul at peace) in his very life. In fact, Satan and his followers can tempt a man only so long as he does not attain to this very high state of spiritual development when he becomes immune against the onslaughts of Satan. When referring to Adam and his true Successors, i.e. the Prophets of God, the verse means that Satan and his followers are allowed to find fault with them and put all sorts of impediments and obstacles in their way till the day when they shall be raised, i.e. till the time when truth finally triumphs and the enemies of the Prophets are vanquished and many of them join the ranks of the Faithful. This time of the final victory of truth over falsehood or, in other words, of the Prophets over their adversaries, is here called the day of resurrection. See also v. 19.
b
7:15; 17:63; 38:80.
1498
The words 'when they shall be raised' signify the spiritual rebirth of man when having attained the stage of Nafs-e-Mutma’innah (the soul at peace with God) he becomes immune to satanic seduction and spiritual fall. This dialogue between God and Satan is, as hinted here, only an allegory or a metaphor.
اَمۡوٰتٌ غَیۡرُ اَحۡیَآءٍ ۖ وَّمَا یَشۡعُرُوۡنَ اَیَّانَ یُبۡعَثُوۡنَ
Commentary:
The verse furnishes yet another argument why pseudo-gods cannot provide true guidance for man, i.e. they are all dead. In order to be able to provide guidance they must be living because only the living can possibly know when and what defects might arise in human society that might require guidance for their removal.
It is a pity that, contrary to the teachings of the Quran, many Muslims still entertain the foolish belief that Jesus is alive in the heavens although the verse categorically says that all the false gods which men worshipped at the time the Quran was revealed were dead. So if Jesus was not dead, then he must be regarded as a true God and this is an unutterable blasphemy.
This and the preceding verse give four arguments to refute the alleged divinity of false deities: First, they cannot create anything and the possession of the power to create is an indispensable characteristic of God. Secondly, they are themselves created, and therefore are dependent on others and a being that is dependent on others cannot be God. Thirdly, they are dead and therefore are devoid of the power to do good or evil to any person and one who is devoid of such power cannot claim to be God. Fourthly, they do not know when they shall be raised to life. Lack of knowledge of the Day of Resurrection demolishes their title to Godhead.
1823
Commentary:
The verse furnishes yet another argument why pseudo-gods cannot provide true guidance for man, i.e. they are all dead. In order to be able to provide guidance they must be living because only the living can possibly know when and what defects might arise in human society that might require guidance for their removal.
It is a pity that, contrary to the teachings of the Quran, many Muslims still entertain the foolish belief that Jesus is alive in the heavens although the verse categorically says that all the false gods which men worshipped at the time the Quran was revealed were dead. So if Jesus was not dead, then he must be regarded as a true God and this is an unutterable blasphemy.
This and the preceding verse give four arguments to refute the alleged divinity of false deities: First, they cannot create anything and the possession of the power to create is an indispensable characteristic of God. Secondly, they are themselves created, and therefore are dependent on others and a being that is dependent on others cannot be God. Thirdly, they are dead and therefore are devoid of the power to do good or evil to any person and one who is devoid of such power cannot claim to be God. Fourthly, they do not know when they shall be raised to life. Lack of knowledge of the Day of Resurrection demolishes their title to Godhead.
لَعَلِّیۡۤ اَعۡمَلُ صٰلِحًا فِیۡمَا تَرَکۡتُ ۚ کَلَّاۤ ۚ اِنَّہَا کَلِمَۃٌ ہُوَ قَآئِلُہَا ۖ وَمِنۡ وَّرَآئِہِمۡ بَرۡزَخٌ اِلٰی یَوۡمِ یُبۡعَثُوۡنَ
21:96; 36:32.
یہ مرادنہیں کہ مبعوث ہونے کے دن اسی دنیا میں واپس ہو جائیں گے بلکہ یہ مراد ہے کہ اس دن تو اگلے جہان کا آخری مرحلہ شروع ہو جائے گا۔ واپس آنے کا سوال نہیں ہوگا اور اس دن تک اللہ تعالیٰ نے ان کی روحوں کے اس دنیا میں واپس آنے کے راستہ میں روک پیدا کر رکھی ہے۔ یعنی مردے زندہ ہو کر اس دنیا میں آہی نہیں سکتے۔ اب وہ لوگ سوچیں جو ولیوں اور نبیوں کو مردوں کا زندہ کرنے والا قرار دیتے ہیں۔
21:96; 36:32.
Barzakh means, a barrier; or a thing that intervenes between any two things. The word is technically applied to the period or state from the day of death to the day of Resurrection (Lane). It is an intermediate state of incomplete realization of the punishments and rewards of Hell and Heaven. The Qur’an has compared it to the embryonic state and the Resurrection to the birth of the fully developed soul.
21:96; 36:32.
Important Words:
برزخ means, a barrier; a bar; a thing that intervenes between any two things; an obstruction or a thing that separates two things; the interval from the time of death to the Day of Resurrection. The word is technically applied to the period or state from the day of death to the Day of Resurrection (Lane & Aqrab).
Commentary:
The word لعل (that) conveys the idea of doubt. As used here the word shows that the disbeliever will have been so deeply impressed by God’s Greatness and Majesty and his own insignificance that he dare not declare with certainty that he will make amends for what he had left undone in life on earth. He only expresses a hope that he will do righteous deeds if he were sent back to this world.
The word کلمة has been used in the verse, as at several other places in the Quran in the sense of a full sentence. The Holy Prophet also used the word in the sense of a complete sentence in a well-known hadith:
أصدق کلمة قالھا لبید، الا کل شیء ما خلا اللّٰه باطل
i.e. the truest sentence is the one which the poet Labid uttered and which is to the effect, "Everything besides God is subject to destruction." See also 4:172.
The verse incidentally disproves a commonly held belief that a man passes into Heaven or Hell immediately after his death. In fact after death he lives in برزخ which is an intermediate state of incomplete realization of the punishments or rewards of Hell or Heaven respectively or a state of preparation for their complete and full realization. The Quran has compared barzakh to the embryonic state and the resurrection to the birth of the fully developed soul.
c
21:96; 36:32.
1
یہ مرادنہیں کہ مبعوث ہونے کے دن اسی دنیا میں واپس ہو جائیں گے بلکہ یہ مراد ہے کہ اس دن تو اگلے جہان کا آخری مرحلہ شروع ہو جائے گا۔ واپس آنے کا سوال نہیں ہوگا اور اس دن تک اللہ تعالیٰ نے ان کی روحوں کے اس دنیا میں واپس آنے کے راستہ میں روک پیدا کر رکھی ہے۔ یعنی مردے زندہ ہو کر اس دنیا میں آہی نہیں سکتے۔ اب وہ لوگ سوچیں جو ولیوں اور نبیوں کو مردوں کا زندہ کرنے والا قرار دیتے ہیں۔
b
21:96; 36:32.
2579
Important Words:
برزخ means, a barrier; a bar; a thing that intervenes between any two things; an obstruction or a thing that separates two things; the interval from the time of death to the Day of Resurrection. The word is technically applied to the period or state from the day of death to the Day of Resurrection (Lane & Aqrab).
Commentary:
The word لعل (that) conveys the idea of doubt. As used here the word shows that the disbeliever will have been so deeply impressed by God’s Greatness and Majesty and his own insignificance that he dare not declare with certainty that he will make amends for what he had left undone in life on earth. He only expresses a hope that he will do righteous deeds if he were sent back to this world.
The word کلمة has been used in the verse, as at several other places in the Quran in the sense of a full sentence. The Holy Prophet also used the word in the sense of a complete sentence in a well-known hadith:
أصدق کلمة قالھا لبید، الا کل شیء ما خلا اللّٰه باطل
i.e. the truest sentence is the one which the poet Labid uttered and which is to the effect, "Everything besides God is subject to destruction." See also 4:172.
The verse incidentally disproves a commonly held belief that a man passes into Heaven or Hell immediately after his death. In fact after death he lives in برزخ which is an intermediate state of incomplete realization of the punishments or rewards of Hell or Heaven respectively or a state of preparation for their complete and full realization. The Quran has compared barzakh to the embryonic state and the resurrection to the birth of the fully developed soul.
b
21:96; 36:32.
2017
Barzakh means, a barrier; or a thing that intervenes between any two things. The word is technically applied to the period or state from the day of death to the day of Resurrection (Lane). It is an intermediate state of incomplete realization of the punishments and rewards of Hell and Heaven. The Qur’an has compared it to the embryonic state and the Resurrection to the birth of the fully developed soul.
وَلَا تُخۡزِنِیۡ یَوۡمَ یُبۡعَثُوۡنَ
复生称为 بَعْث (Ba‘th), 因为人类死后将给以新的、较好的才能以及为他们开辟精神进步 (的) 新的大道。
Resurrection is called Ba‘th because after death man will be endowed with new and better faculties and new avenues for spiritual advancement will be opened to him.
Commentary:
Resurrection is called بعث (ba‘th) because after death man will be endowed with new and better faculties and new avenues for spiritual advancement will be laid open to him.
928
复生称为 بَعْث (Ba‘th), 因为人类死后将给以新的、较好的才能以及为他们开辟精神进步 (的) 新的大道。
2757
Commentary:
Resurrection is called بعث (ba‘th) because after death man will be endowed with new and better faculties and new avenues for spiritual advancement will be laid open to him.
2122
Resurrection is called Ba‘th because after death man will be endowed with new and better faculties and new avenues for spiritual advancement will be opened to him.
لَلَبِثَ فِیۡ بَطۡنِہٖۤ اِلٰی یَوۡمِ یُبۡعَثُوۡنَ
قَالَ رَبِّ فَاَنۡظِرۡنِیۡۤ اِلٰی یَوۡمِ یُبۡعَثُوۡنَ
7:15; 15:37; 17:63.
Commentary:
The clause, the day when they shall be raised, signifies the time of the spiritual rebirth of man, when having attained to the stage of النفس المطمئنة (the soul at peace) he becomes quite immune to spiritual fall. It does not signify the Day of Resurrection after death, because there is no possibility of man being seduced by Satan after his death. See also 15:37.
e
7:15; 15:37; 17:63.
1121
人类的精神复生当达到了 “心灵平静” 的阶段后, 他们就可免于精神堕落。
a
7:15; 15:37; 17:63.
3433
Commentary:
The clause, the day when they shall be raised, signifies the time of the spiritual rebirth of man, when having attained to the stage of النفس المطمئنة (the soul at peace) he becomes quite immune to spiritual fall. It does not signify the Day of Resurrection after death, because there is no possibility of man being seduced by Satan after his death. See also 15:37.
d
7:15; 15:37; 17:63.
2558
Man’s spiritual rebirth—when having attained to the stage of 'the soul at peace,' he becomes immune to spiritual fall. See also {1498}.