سَلٰمًا
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "سَلٰمًا".
وَلَقَدۡ جَآءَتۡ رُسُلُنَاۤ اِبۡرٰہِیۡمَ بِالۡبُشۡرٰی قَالُوۡا سَلٰمًا ۖ قَالَ سَلٰمٌ ۖ فَمَا لَبِثَ اَنۡ جَآءَ بِعِجۡلٍ حَنِیۡذٍ
15:52; 51:25.
15:53; 51:26.
谁是 “使者” 这个问题上存在着许多不同意见。有些人认为他们是人, 另一些人认为他们是天使。前一种意见看来更合情理。伊布拉欣和鲁特两个都是外地人。安拉很可能命令该地几个虔诚的人在他的民族遭受灾难之前把鲁特带去一个安全的地方。也应该记得, 这些 ‘使者’ 并不是来作第一次关於惩罚的警告的。鲁特的民族已经受到过惩罚的警告(15:65)。‘使者’只是来通知他, 警告过的那个惩罚的约定时刻已经到来。
伊布拉欣的真名叫阿布拉姆 (اَبْرَامْ, Abram,)。在伊司马仪出生以后, 按照安拉亲自的命令, 他开始被称为阿布拉哈姆 (اَبْرَهَامْ, Abraham), 意为 ‘大众之父’ 或 ‘许多民族之父’。他的后裔的一个支系, 以色列人, 生活在迦南; 而另外一个支系, 伊司马仪人, 生活在阿拉伯。
جو آنے والے تھے انہوں نے سَلَامًا کہا تھا۔ جو جملہ فعلیہ اور عارضی دعا کو ظاہر کرتا ہے۔ حضرت ابراہیمؑ نے سَلَا مٌ کہا۔ جو جملہ اسمیّہ ہے اور مستقل دعا پر دلالت کرتا ہے۔ اس میں آنے والے لوگوں اور ابراہیمؑ کے ایمان کا درجہ بیان کیا گیا ہے۔
15:52; 51:25.
15:53; 51:26.
There exists much difference of opinion as to who the 'messengers' were. Some hold them to be human beings, others think that they were angels. The former view appears to be more akin to truth and reality. Both Abraham and Lot being strangers in the land, it is quite possible that God had enjoined some pious men of that locality to take Lot to a safe place before the visitation actually overtook his people. It should also be remembered that these 'messengers' had not come to give the first warning of the punishment. Lot’s people had already been threatened with punishment (15:65). The 'messengers' came only to inform him that the appointed hour of the threatened punishment had arrived.
Abraham’s real name was Abram. After the birth of Ishmael, according to God’s own command, he came to be called Abraham which means the 'Father of multitudes' or the 'Father of many nations.' One branch of his progeny, the Israelites, lived in Canaan and the other, the Ishmaelites, in Arabia.
15:52; 51:25.
15:53; 51:26.
Important Words:
ابراھیم (Abraham), the Great Patriarch, was the son of Terah. He was born at Ur of the Chaldees. It is difficult to say when exactly he lived. He is said to have died at the age of 175. Abraham is the progenitor of the two great peoples, the Israelites and the Ishmaelites, who equally revere him. Abraham’s real name was Abram but after the birth of Ishmael, according to God’s own command, he came to be called Abraham which means the "Father of a multitude" or the "Father of many nations." One branch of his progeny, the Israelites, lived in Canaan and the other, the Ishmaelites, in Arabia. In fulfilment of his famous dream, Abraham took his son Ishmael and his wife Hagar to the desert of Arabia where the posterity of Ishmael grew and multiplied and where in fulness of time and in conformity with God’s promise to Abraham, the Holy Prophet of Islam, the greatest of all Prophets, appeared "to bring back the erring flock into the Master’s fold!" (Gen. 10:26–25:10, & Jew. Enc.). To this fact the Holy Prophet has himself referred in one of his famous sayings viz. انا دعوة ابراھیم i.e. "I am the prayer personified of Abraham". (‘Asakir).
Commentary:
There exists a difference of opinion as to who were the "messengers" to whom reference has been made in this verse. Some hold them to be human beings, while others think they were angels. The former view appears to be the correct one, though they have been called "angels" by some for their piety, as Joseph is called "an angel" in 12:32. In this connection see also 17:96.
The reason why God chose these men to convey news of the impending punishment to Lot (see vv. 75 & 78) is not clear from the context, but one explanation appears probable. Both Abraham and Lot, who were closely related, were strangers in that land, and it is quite possible that God sent His word to some pious men of that locality that they might take Lot to a safe place before the visitation actually overtook his people. It should also be remembered that these "messengers" did not come to give the first warning of the punishment. The people of Lot had already been threatened with punishment (15:13-15 & 15:65). The "messengers" came only to inform Lot that the appointed hour of the threatened punishment had arrived, and to take him to a place of safety.
The mention of Abraham has been made in this Surah only incidentally, to serve as an introduction to the account of the Prophet Lot which follows. It is the story of Lot that is primarily meant to be mentioned here, for this Surah gives an account of only those Prophets whose people were visited with Divine punishment. The reason why the story of Lot has been introduced with a reference to Abraham is that Lot was one of those persons who had believed in Abraham and had migrated to Syria with him; and, though he himself was a Prophet of God, he was subordinate to Abraham, as Ishmael and Isaac were subordinate to him and as Aaron was subordinate to Moses. Hence, when the "messengers" came with the news of the impending destruction of Lot’s people, it was only in the fitness of things that God should have first conveyed the news to Abraham, to whom Lot was a subordinate Prophet. As the news about the imminent destruction of Lot’s people was conveyed to Abraham in his capacity as the senior Prophet—he himself being not directly concerned with the matter—it was accompanied by glad tidings about the inauguration of a race of good and righteous people through the birth of a son to Abraham. This was done with a view to mitigating the severity of the shock Abraham was likely to feel at the news of the imminent destruction that was to overtake Lot’s people.
It is also worth noting that though Lot was a follower of Abraham before he was made a Prophet, he was invested with this rank not through the spiritual medium of Abraham but directly by God, as were also Ishmael and Isaac and Aaron. All those were subordinate Prophets, but the rank of prophethood was conferred upon them directly by God and not through the instrumentality of Abraham or Moses. It is a special privilege and prerogative of the Holy Prophet of Islam that his followers can attain to prophethood through his spiritual influence.
The verse also throws interesting light on the hospitality of Abraham, for he did not tarry to ask the strangers whether they had partaken of food but hastened to bring a roasted calf for them.
d
15:52; 51:25.
e
15:53; 51:26.
619
谁是 “使者” 这个问题上存在着许多不同意见。有些人认为他们是人, 另一些人认为他们是天使。前一种意见看来更合情理。伊布拉欣和鲁特两个都是外地人。安拉很可能命令该地几个虔诚的人在他的民族遭受灾难之前把鲁特带去一个安全的地方。也应该记得, 这些 ‘使者’ 并不是来作第一次关於惩罚的警告的。鲁特的民族已经受到过惩罚的警告(15:65)。‘使者’只是来通知他, 警告过的那个惩罚的约定时刻已经到来。
620
伊布拉欣的真名叫阿布拉姆 (اَبْرَامْ, Abram,)。在伊司马仪出生以后, 按照安拉亲自的命令, 他开始被称为阿布拉哈姆 (اَبْرَهَامْ, Abraham), 意为 ‘大众之父’ 或 ‘许多民族之父’。他的后裔的一个支系, 以色列人, 生活在迦南; 而另外一个支系, 伊司马仪人, 生活在阿拉伯。
2
جو آنے والے تھے انہوں نے سَلَامًا کہا تھا۔ جو جملہ فعلیہ اور عارضی دعا کو ظاہر کرتا ہے۔ حضرت ابراہیمؑ نے سَلَا مٌ کہا۔ جو جملہ اسمیّہ ہے اور مستقل دعا پر دلالت کرتا ہے۔ اس میں آنے والے لوگوں اور ابراہیمؑ کے ایمان کا درجہ بیان کیا گیا ہے۔
b
15:52; 51:25.
c
15:53; 51:26.
1450
Important Words:
ابراھیم (Abraham), the Great Patriarch, was the son of Terah. He was born at Ur of the Chaldees. It is difficult to say when exactly he lived. He is said to have died at the age of 175. Abraham is the progenitor of the two great peoples, the Israelites and the Ishmaelites, who equally revere him. Abraham’s real name was Abram but after the birth of Ishmael, according to God’s own command, he came to be called Abraham which means the "Father of a multitude" or the "Father of many nations." One branch of his progeny, the Israelites, lived in Canaan and the other, the Ishmaelites, in Arabia. In fulfilment of his famous dream, Abraham took his son Ishmael and his wife Hagar to the desert of Arabia where the posterity of Ishmael grew and multiplied and where in fulness of time and in conformity with God’s promise to Abraham, the Holy Prophet of Islam, the greatest of all Prophets, appeared "to bring back the erring flock into the Master’s fold!" (Gen. 10:26–25:10, & Jew. Enc.). To this fact the Holy Prophet has himself referred in one of his famous sayings viz. انا دعوة ابراھیم i.e. "I am the prayer personified of Abraham". (‘Asakir).
Commentary:
There exists a difference of opinion as to who were the "messengers" to whom reference has been made in this verse. Some hold them to be human beings, while others think they were angels. The former view appears to be the correct one, though they have been called "angels" by some for their piety, as Joseph is called "an angel" in 12:32. In this connection see also 17:96.
The reason why God chose these men to convey news of the impending punishment to Lot (see vv. 75 & 78) is not clear from the context, but one explanation appears probable. Both Abraham and Lot, who were closely related, were strangers in that land, and it is quite possible that God sent His word to some pious men of that locality that they might take Lot to a safe place before the visitation actually overtook his people. It should also be remembered that these "messengers" did not come to give the first warning of the punishment. The people of Lot had already been threatened with punishment (15:13-15 & 15:65). The "messengers" came only to inform Lot that the appointed hour of the threatened punishment had arrived, and to take him to a place of safety.
The mention of Abraham has been made in this Surah only incidentally, to serve as an introduction to the account of the Prophet Lot which follows. It is the story of Lot that is primarily meant to be mentioned here, for this Surah gives an account of only those Prophets whose people were visited with Divine punishment. The reason why the story of Lot has been introduced with a reference to Abraham is that Lot was one of those persons who had believed in Abraham and had migrated to Syria with him; and, though he himself was a Prophet of God, he was subordinate to Abraham, as Ishmael and Isaac were subordinate to him and as Aaron was subordinate to Moses. Hence, when the "messengers" came with the news of the impending destruction of Lot’s people, it was only in the fitness of things that God should have first conveyed the news to Abraham, to whom Lot was a subordinate Prophet. As the news about the imminent destruction of Lot’s people was conveyed to Abraham in his capacity as the senior Prophet—he himself being not directly concerned with the matter—it was accompanied by glad tidings about the inauguration of a race of good and righteous people through the birth of a son to Abraham. This was done with a view to mitigating the severity of the shock Abraham was likely to feel at the news of the imminent destruction that was to overtake Lot’s people.
It is also worth noting that though Lot was a follower of Abraham before he was made a Prophet, he was invested with this rank not through the spiritual medium of Abraham but directly by God, as were also Ishmael and Isaac and Aaron. All those were subordinate Prophets, but the rank of prophethood was conferred upon them directly by God and not through the instrumentality of Abraham or Moses. It is a special privilege and prerogative of the Holy Prophet of Islam that his followers can attain to prophethood through his spiritual influence.
The verse also throws interesting light on the hospitality of Abraham, for he did not tarry to ask the strangers whether they had partaken of food but hastened to bring a roasted calf for them.
b
15:52; 51:25.
c
15:53; 51:26.
1330
There exists much difference of opinion as to who the 'messengers' were. Some hold them to be human beings, others think that they were angels. The former view appears to be more akin to truth and reality. Both Abraham and Lot being strangers in the land, it is quite possible that God had enjoined some pious men of that locality to take Lot to a safe place before the visitation actually overtook his people. It should also be remembered that these 'messengers' had not come to give the first warning of the punishment. Lot’s people had already been threatened with punishment (15:65). The 'messengers' came only to inform him that the appointed hour of the threatened punishment had arrived.
1331
Abraham’s real name was Abram. After the birth of Ishmael, according to God’s own command, he came to be called Abraham which means the 'Father of multitudes' or the 'Father of many nations.' One branch of his progeny, the Israelites, lived in Canaan and the other, the Ishmaelites, in Arabia.
اِذۡ دَخَلُوۡا عَلَیۡہِ فَقَالُوۡا سَلٰمًا قَالَ اِنَّا مِنۡکُمۡ وَجِلُوۡنَ
یہاں مِنْکُمْ ہے اور عربی کا قاعدہ ہے کہ زیر دینے والے حرف سے پہلے کوئی فعل یا فعل کا قائم مقام محذوف نکالتے ہیں۔ پس ہم نے اس جگہ ’’آمد کی وجہ سے‘‘ کے الفاظ محذوف نکالے ہیں جس سے ترجمہ واضح ہو جاتا ہے۔
11:70; 51:26.
11:71, 51:29.
Probably signs of grief and sorrow were apparent on the faces of the messengers because they had brought the news of an impending catastrophe. Abraham understood it either from the troubled expression of their faces or from their refusal to partake of the food offered to them (11:71).
11:70; 51:26.
11:71; 51:29.
Commentary:
Probably signs of grief and sorrow were apparent on the faces of these messengers who had brought the news of an impending catastrophe. Abraham understood, either from the troubled expression on their faces or from their refusal to partake of the food offered to them (11:70, 71), the anguish of their hearts and suspected that the message which they had brought might prove a source of pain for him. It is also possible that the refusal of the guests to partake of the offered food led Abraham to fear that he might have, inadvertently, neglected some rule of hospitality in entertaining them.
h
11:70; 51:26.
i
11:71, 51:29.
2
یہاں مِنْکُمْ ہے اور عربی کا قاعدہ ہے کہ زیر دینے والے حرف سے پہلے کوئی فعل یا فعل کا قائم مقام محذوف نکالتے ہیں۔ پس ہم نے اس جگہ ’’آمد کی وجہ سے‘‘ کے الفاظ محذوف نکالے ہیں جس سے ترجمہ واضح ہو جاتا ہے۔
b
11:70; 51:26.
c
11:71; 51:29.
1756
Commentary:
Probably signs of grief and sorrow were apparent on the faces of these messengers who had brought the news of an impending catastrophe. Abraham understood, either from the troubled expression on their faces or from their refusal to partake of the food offered to them (11:70, 71), the anguish of their hearts and suspected that the message which they had brought might prove a source of pain for him. It is also possible that the refusal of the guests to partake of the offered food led Abraham to fear that he might have, inadvertently, neglected some rule of hospitality in entertaining them.
d
11:70; 51:26.
e
11:71, 51:29.
1505
Probably signs of grief and sorrow were apparent on the faces of the messengers because they had brought the news of an impending catastrophe. Abraham understood it either from the troubled expression of their faces or from their refusal to partake of the food offered to them (11:71).
لَّا یَسۡمَعُوۡنَ فِیۡہَا لَغۡوًا اِلَّا سَلٰمًا ۖ وَّلَہُمۡ رِزۡقُہُمۡ فِیۡہَا بُکۡرَۃً وَّعَشِیًّا
52:24; 56:26; 78:36.
52:24; 56:26; 78:36.
52:24; 56:26; 78:36.
Commentary:
الا (but) is used here either as استثناء متصل or استثناء منقطع. In the former case the verse would mean that the apparently superfluous talk would also be productive of peace and will result in something useful and beneficial. In the latter case it would mean that the believers will hear nothing vain and useless but will live in perfect peace because there will be peace all round them. They will live in the presence of God Who is peace (59:24) and reside in the abode of peace (6:128) and angels will enter upon them with greetings of peace (13:25). For a full discussion about استثناء منقطع see 2:35.
The verse may also signify that the believers will attain such a high stage of righteousness in the gardens of eternity that they will hear no disparaging talk about one another i.e. there will be found absolutely no suspicion of any kind.
The sentence, They will have their sustenance therein, morning and evening, means that the believers will constantly hear the sweet voice of God, enjoy His sight and will receive the message of eternal peace. The word "sustenance" covers and applies to all these things.
f
52:24; 56:26; 78:36.
a
52:24; 56:26; 78:36.
2204
Commentary:
الا (but) is used here either as استثناء متصل or استثناء منقطع. In the former case the verse would mean that the apparently superfluous talk would also be productive of peace and will result in something useful and beneficial. In the latter case it would mean that the believers will hear nothing vain and useless but will live in perfect peace because there will be peace all round them. They will live in the presence of God Who is peace (59:24) and reside in the abode of peace (6:128) and angels will enter upon them with greetings of peace (13:25). For a full discussion about استثناء منقطع see 2:35.
The verse may also signify that the believers will attain such a high stage of righteousness in the gardens of eternity that they will hear no disparaging talk about one another i.e. there will be found absolutely no suspicion of any kind.
The sentence, They will have their sustenance therein, morning and evening, means that the believers will constantly hear the sweet voice of God, enjoy His sight and will receive the message of eternal peace. The word "sustenance" covers and applies to all these things.
b
52:24; 56:26; 78:36.
وَعِبَادُ الرَّحۡمٰنِ الَّذِیۡنَ یَمۡشُوۡنَ عَلَی الۡاَرۡضِ ہَوۡنًا وَّاِذَا خَاطَبَہُمُ الۡجٰہِلُوۡنَ قَالُوۡا سَلٰمًا
17:38; 31:19.
28:56.
With this verse begins a brief description of the great moral revolution which that Sun of the spiritual firmament––the Holy Prophet–– brought about among his people. From being the sons of darkness they became the servants of the Gracious and Beneficent God. The various qualities of the righteous servants of the Gracious God, referred to in this and the following verses, are the opposites of the vices from which the people of the Holy Prophet particularly suffered.
17:38; 31:19.
28:56.
Commentary:
With this verse begins a brief description of the great moral and spiritual revolution which that Sun of the spiritual firmament—the Holy Prophet—brought about among his people. From عباد الشیطان i.e. the sons of darkness, they became عباد الرحمان i.e. the servants of the Gracious and Beneficent God. The various qualities of the righteous servants of the Gracious God, referred to in this and the following verses, are the opposite counterparts of the vices from which the people of the Holy Prophet particularly suffered. The Divine attribute الرحمن i.e. the Gracious, has been specially mentioned to show that the great revolution referred to above was brought about by the teaching of the Quran whose revelation has a direct and intimate connection with this Divine attribute as hinted in the verse الرحمن علم القرآن i.e. the Gracious God Who taught the Quran (55:2-3).
The verse also implies that the lives of God’s servants also bear testimony to the fact that He is الرحمن (Gracious).
c
17:38; 31:19.
d
28:56.
1
یعنی تکبر کے ساتھ نہیں چلتے۔
2
یعنی جہالت کی باتیں کرتے ہیں۔
b
17:38; 31:19.
c
28:56.
2692
Commentary:
With this verse begins a brief description of the great moral and spiritual revolution which that Sun of the spiritual firmament—the Holy Prophet—brought about among his people. From عباد الشیطان i.e. the sons of darkness, they became عباد الرحمان i.e. the servants of the Gracious and Beneficent God. The various qualities of the righteous servants of the Gracious God, referred to in this and the following verses, are the opposite counterparts of the vices from which the people of the Holy Prophet particularly suffered. The Divine attribute الرحمن i.e. the Gracious, has been specially mentioned to show that the great revolution referred to above was brought about by the teaching of the Quran whose revelation has a direct and intimate connection with this Divine attribute as hinted in the verse الرحمن علم القرآن i.e. the Gracious God Who taught the Quran (55:2-3).
The verse also implies that the lives of God’s servants also bear testimony to the fact that He is الرحمن (Gracious).
b
17:38; 31:19.
c
28:56.
2089
With this verse begins a brief description of the great moral revolution which that Sun of the spiritual firmament––the Holy Prophet–– brought about among his people. From being the sons of darkness they became the servants of the Gracious and Beneficent God. The various qualities of the righteous servants of the Gracious God, referred to in this and the following verses, are the opposites of the vices from which the people of the Holy Prophet particularly suffered.
اِذۡ دَخَلُوۡا عَلَیۡہِ فَقَالُوۡا سَلٰمًا ۖ قَالَ سَلٰمٌ قَوۡمٌ مُّنۡکَرُوۡنَ
یہ وہ بات ہے جو صرف خداتعالیٰ کہہ سکتا ہے مگر یہاں حضرت ابراہیم علیہ السلام کی طرف منسوب ہے اس کے یہ معنے ہیں کہ حضرت ابراہیم علیہ السلام کو پتہ لگ گیا تھا کہ وہ لوگ کس اعلیٰ روحانی مقام پر فائز ہیں اور اللہ تعالیٰ کی رحمت کے سایہ میں آگئے ہیں۔ اس لئے یقین سے کہہ دیا کہ میں بھی کہتا ہوں کہ تمہارے لئے دائمی سلامتی مقدر ہے۔
f
11:70.
1304
见 11:70-71。
1
یہ وہ بات ہے جو صرف خداتعالیٰ کہہ سکتا ہے مگر یہاں حضرت ابراہیم علیہ السلام کی طرف منسوب ہے اس کے یہ معنے ہیں کہ حضرت ابراہیم علیہ السلام کو پتہ لگ گیا تھا کہ وہ لوگ کس اعلیٰ روحانی مقام پر فائز ہیں اور اللہ تعالیٰ کی رحمت کے سایہ میں آگئے ہیں۔ اس لئے یقین سے کہہ دیا کہ میں بھی کہتا ہوں کہ تمہارے لئے دائمی سلامتی مقدر ہے۔
a
11:70; 15:53.
b
11:71.
b
11:70.
2833
See 11:70, 71.
اِلَّا قِیۡلًا سَلٰمًا سَلٰمًا
这一节经文和上一节跟 «古兰经» 很多其它章节一样, 十分有效地驳斥了关于淫荡的天园的一切愚蠢观念, 某些无知、居心不良对伊斯兰教吹毛求疵者和批评者假装在里面寻找; 探索它的性质、要素和现实。像 «古兰经» 所构思并许诺给穆斯林的天园是一片精神福地, 那儿找不到罪恶、空虚无聊的言谈或谎话 (78:36)。种种幸福将在安宁中达到顶点、圆满----------心和灵的完全安宁, 此外再没有更大的幸福了。应允给穆斯林的天园在 «古兰经» (6:128) 中称作 “安宅”: 信者可以达到的精神发展的最高阶段是“安静的心灵” 阶段 (89:28), 天园居住者从安拉处得到的最大礼物将是 “平安” (36:59), 因为安拉自己就是平安的创造者 (59:24)。这就是崇高的 «古兰经» 的天园概念。
This and the preceding verse, like many other verses of the Qur’an, most effectively repudiate all those foolish notions about a sensual Paradise which ignorant and evil-minded carpers and critics of Islam pretend to find in it; and give an insight into its nature, essence and reality. The Heaven as conceived and promised to Muslims by the Qur’an would be a place of spiritual bliss where no sin, vain or idle talk or lying will find access (78:36). All its blessings would find their culmination and consummation in peace— complete peace of the mind and soul than which there could be no greater blessing. The Paradise promised to a Muslim has been designated as the "abode of peace" in the Qur’an (6:128); the highest stage of spiritual development to which a believer can rise is that of the "soul at peace" (89:28) and the greatest gift which the dwellers of Paradise will receive from God will be "peace" (36:59), because God Himself is the Author of peace (59:24). Such is the sublime Quranic conception o
Commentary:
This and the preceding verse, like many other verses of the Quran, effectively repudiate all those foolish notions about a sensual Paradise which ignorant and evil-minded carpers and critics of Islam pretend to find in the Quran, and gives an insight into its nature, essence and reality. The Heaven as conceived and promised to Muslims by the Quran would be a place of spiritual bliss where no sin, vain or idle talk, or lying will find access (78:36). All the blessings of Paradise would find their culmination and consummation in peace—complete peace of the mind and soul. And there could be no greater blessing than peace of mind. The Paradise promised to a Muslim has been designated as the "abode of peace" in the Quran (6:128); the highest stage of spiritual development to which a believer can rise is that of the "soul at peace" (89:28) and the greatest gift which the dwellers of Paradise will receive from God will be "peace" (36:59), because God Himself is the Author of peace (59:24). Such is the sublime Quranic conception of Paradise.
1384
这一节经文和上一节跟 «古兰经» 很多其它章节一样, 十分有效地驳斥了关于淫荡的天园的一切愚蠢观念, 某些无知、居心不良对伊斯兰教吹毛求疵者和批评者假装在里面寻找; 探索它的性质、要素和现实。像 «古兰经» 所构思并许诺给穆斯林的天园是一片精神福地, 那儿找不到罪恶、空虚无聊的言谈或谎话 (78:36)。种种幸福将在安宁中达到顶点、圆满----------心和灵的完全安宁, 此外再没有更大的幸福了。应允给穆斯林的天园在 «古兰经» (6:128) 中称作 “安宅”: 信者可以达到的精神发展的最高阶段是“安静的心灵” 阶段 (89:28), 天园居住者从安拉处得到的最大礼物将是 “平安” (36:59), 因为安拉自己就是平安的创造者 (59:24)。这就是崇高的 «古兰经» 的天园概念。
4107
Commentary:
This and the preceding verse, like many other verses of the Quran, effectively repudiate all those foolish notions about a sensual Paradise which ignorant and evil-minded carpers and critics of Islam pretend to find in the Quran, and gives an insight into its nature, essence and reality. The Heaven as conceived and promised to Muslims by the Quran would be a place of spiritual bliss where no sin, vain or idle talk, or lying will find access (78:36). All the blessings of Paradise would find their culmination and consummation in peace—complete peace of the mind and soul. And there could be no greater blessing than peace of mind. The Paradise promised to a Muslim has been designated as the "abode of peace" in the Quran (6:128); the highest stage of spiritual development to which a believer can rise is that of the "soul at peace" (89:28) and the greatest gift which the dwellers of Paradise will receive from God will be "peace" (36:59), because God Himself is the Author of peace (59:24). Such is the sublime Quranic conception of Paradise.
2964
This and the preceding verse, like many other verses of the Qur’an, most effectively repudiate all those foolish notions about a sensual Paradise which ignorant and evil-minded carpers and critics of Islam pretend to find in it; and give an insight into its nature, essence and reality. The Heaven as conceived and promised to Muslims by the Qur’an would be a place of spiritual bliss where no sin, vain or idle talk or lying will find access (78:36). All its blessings would find their culmination and consummation in peace— complete peace of the mind and soul than which there could be no greater blessing. The Paradise promised to a Muslim has been designated as the "abode of peace" in the Qur’an (6:128); the highest stage of spiritual development to which a believer can rise is that of the "soul at peace" (89:28) and the greatest gift which the dwellers of Paradise will receive from God will be "peace" (36:59), because God Himself is the Author of peace (59:24). Such is the sublime Quranic conception o