جَنّٰتٍ
Appears 37 times in Quran
Occurrences in Quran
Found 37 verses containing "جَنّٰتٍ".
وَبَشِّرِ الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ اَنَّ لَہُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ ۖ کُلَّمَا رُزِقُوۡا مِنۡہَا مِنۡ ثَمَرَۃٍ رِّزۡقًا ۙ قَالُوۡا ہٰذَا الَّذِیۡ رُزِقۡنَا مِنۡ قَبۡلُ ۖ وَاُتُوۡا بِہٖ مُتَشٰبِہًا ۖ وَّلَہُمۡ فِیۡہَاۤ اَزۡوٰجٌ مُّطَہَّرَۃٌ ۖ وَّہُمۡ فِیۡہَا خٰلِدُوۡنَ
3:16, 134, 196, 199; 4:14, 58, 123; 5:13, 86; 7:44; 9:72, 89, 100; 10:10; 13:36; 22:15, 24; 25:11; 2:18; 47:16; 58:23; 61:13; 64:10.
3:16; 4:58.
古兰经» 教导说, 每一种被创造出来的东西, 为了它充分的发展都需要一个配偶。天园中, 正直的男女将有纯洁的配偶来完成他们的精神发展, 成全他们的幸福。他们将成为哪种配偶, 只是在后世才能真正认识。
这节经文简单描绘了信教者后世将受得的酬报。批评伊斯兰教的人对这一描绘提出了各种各样的异议。这种批评的基础是, 完全误解了伊斯兰教对后世赐福的教导。«古兰经» 着重地声言人们是无法知道那些赐福的性质的 (32:18)。相传穆圣曾经说过: “没有眼睛看到过它们, 也没有耳朵听到过它们, 也没有人们的头脑能想象它们” (布哈里)。自然会产生这样一个问题:为什么后世赐福的名称要用这个世界的物质东西来称呼?这是因为 «古兰经» 中的话不是仅对智力高的人们说的, 因此要用大家都能懂得的简单的语言。在描绘后世赐福时, «古兰经» 中用的一般都是这个世界上看来是好的东西的名称, 并告诉信教者他们将在后世以较好的形式来得到所有这些东西。为了显示这种重要对照, 才使用熟悉的用词, 否则, 在今世欢乐与来生赐福之间就会没有共同的东西。而且, 根据伊斯兰教教义, 将来的生命在这种意义上并不是精神的, 即:并不只是由内心状态组成的, 即使在将来的生命, 人的灵魂也还有一个身体, 不过那个身体不是物质的。人们可由梦境形成一些这种观念。一个人在梦中见到的许多景象不能称为内心的或纯精神的, 因为在那种状态下他也有身体。有时发现他自己在流着河水的天园中, 吃着果实、喝着牛奶。很难说梦中的情况只是内心的状态。在梦中快活地喝着牛奶, 无疑是一种经验, 但没有人能说这是他在这个世界上喝的物质的牛奶。来生的精神幸福不会只是我们今世享受的主的馈赠的主观现实。我们今生有的东西仅是人们在来生将看到的主的真实馈赐的一种表现。此外,”天园” 代表信仰,”河流” 代表善行。天园无河流则不能旺盛, 信仰也不可无善行。因此, 为达到灵魂的拯救, 信仰与善行不可分离。在后世, 天园将提醒信教者们今生的信仰而河流将提醒他们的善行。他们会知道, 信仰与善行不是徒劳的。如果从 “这是我们以前受赐的” 这句话中得出结论说: 在天园中信教者将会得到他们在今生享受的这样的果实, 那是错误的。因为, 正如已说明了的那样, 这两种赏赐并不是等同的。后世的果实, 实际上是他们自身信仰品质的形象。当他们在吃这些果实时, 他们立刻认识到也记起这是他们今生信仰的果实; 他们为了感激这种情况, 就说: “这是我们以前受赐的。” 这句话也可意味着,”这是过去答应给我们的东西。”
تَجْرِیْ مِنْ تَحْتِھَا الْاَنْھٰرُ سے مراد یہ ہے کہ وہ نہریں ان باغوں سے تعلق رکھتی ہیں اور یہ ظاہر ہے کہ جس شخص کا باغ ہوگا اس میں بہنے والی نہر بھی اسی کی ملکیت ہوگی۔ پس تَجْرِیْ مِنْ تَحْتِھَا الْاَنْھٰرُ کے الفاظ رکھ کر یہ بتانا مقصود ہے کہ جنت میں بہنے والی نہریں مومنوں کی ملکیت ہوں گی۔
اَزْوَاجٌ جوڑے یعنی ایسے وجود جن کے ساتھ مل کر ان کی تمام ترقیات اور تمام آرام مکمل ہوں گے۔ قرآن کریم سے معلوم ہوتا ہے کہ سوائے ذات باری کے ہر چیز ایک جوڑے کی محتاج ہے۔ اس قاعدہ کے تحت جنتی بھی جوڑے کے محتاج ہوں گے خواہ مرد ہوں خواہ عورتیں۔ باقی رہا یہ سوال کہ وہ جوڑے کس قسم کے ہوں گے یہ تفصیل اللہ تعالیٰ کے علم میں ہے انسان اس کو تفصیلاً اسی وقت معلوم کرے گا جب وہ جنت میں جائے گا۔
3:16, 134, 196, 199; 4:14, 58, 123; 5:13, 86; 7:44; 9:72, 89, 100; 10:10; 13:36; 22:15, 24; 25:11; 2:18; 47:16; 58:23; 61:13; 64:10.
3:16; 4:58.
The Qur’an teaches that every created thing stands in need of a mate for its full development. In Paradise righteous men and women will have pure mates for perfecting their spiritual development and completing their happiness. What kind of mates these will be, will be realized only in the Hereafter.
This verse gives a brief description of the rewards which the believers will have in the next world. Critics of Islam have raised all sorts of objections to this description. The criticism is based upon a complete misunderstanding of the Islamic teaching about heavenly blessings. The Qur’an emphatically declares that it is beyond human mind to comprehend their nature (32:18). The Holy Prophet is reported to have said: "No eye has seen them, nor has any ear heard of them, nor can the mind of man conceive of them" (Bukhari). The question naturally arises, why have the blessings of Heaven been given the names used for material things in this world? This is because the address of the Qur’an is not merely to those people who are intellectually advanced. Therefore, it has used simple words which can be understood by all. While describing the heavenly blessings, the Qur’an has used the names of things generally looked upon as good in this world, and believers are told that they would get all these thi
3:16, 134, 196, 199; 4:14, 58, 123; 5:13, 86; 7:44; 9:72, 89, 100; 10:10; 13:36; 22:15, 24; 25:11; 32:20; 47:16; 58:23; 61:13; 64:10.
3:16; 4:58.
Important Words:
بشر (give glad tidings) is derived from بشر (bashshara), i.e. he gave glad tidings, which again is derived from بشر(bashara). They say بشر i.e. he laid bare its skin. Thus البشرة means, the outer and visible part of the skin. So بشر(bashshara) means, he gave or imparted news which changed the colour of the listener. The word has generally come to be used in connection with good or happy news. But it is also sometimes used in connection with bad news (e.g. 3:22). بشیر means, one who announces good news to a people or a person. All Prophets are spoken of as بشیر and نذیر i.e. givers of good news to those who believe in them and givers of bad news to those who reject them (Aqrab & Mufradat).
الصالحات (good works) is the plural of الصالحة which is derived from the verb صلح (the opposite of فسد) meaning, he or it became good or suitable and proper. ھذا الشیء یصلح لك means, this thing is suitable to you or is fit or meet for you (Aqrab). So الصالحات would be used about all those deeds and actions which are not only good intrinsically but are also meet and suitable. See also under 2:12.
جنات (gardens) which is the plural of جنة (a garden) is derived from جن meaning, it veiled, concealed, or covered a thing. So جنة means, any garden having trees by which the ground is covered or concealed; an orchard or garden having luxuriousness and denseness of verdure (Aqrab & Lane). Heaven has been called جنة or garden, because: (1) the mercy of God will 'cover' its dwellers just as trees in an orchard cover the ground thereof; or (2) because the blessings of Heaven are 'hidden' from the eyes of man"; or again (3) because Heaven is like a garden in which the trees represent good faith and the streams good actions.
الانھار (streams) is the plural of نھر (nahr) or نھر (nahar). They say نھرالماء i.e. the water flowed on the earth and cut out a channel for itself. Thus نھر (nahr) or نھر (nahar) means, a channel through which a stream or a river flows; a stream or river itself. نھر (nahar) also means, abundance (Aqrab).
ازواج (mates) is the plural of زوج which signifies, anything that is one of a pair or couple; it does not mean a pair but only one of a pair, whether male or female (Aqrab). The word زوج also means, a comrade (Lane).
خالدون (shall abide) is derived fromخلد which means, he remained and lived on. خلدبمکان means, he stayed or abided in a place. خلود means, staying on, or living without change or deterioration for a long time but not necessarily forever (Aqrab & Mufradat).
Commentary:
This verse gives a brief description of the rewards which the believers will have in the next world.
Critics of Islam have raised all sorts of objections to this description. They say that: (1) The promise of such rewards is only an appeal to greed and a faith based upon greed is not worth the name. (2) The Quran promises material rewards to the believers and this is objectionable. (3) If the rewards of the next world are going to be material, then it must be supposed that the same body which one has in this life will be resurrected after death and this is against all reason, because this body perishes and the particles of one body are used in the making of several other bodies. To whom and to how many will then the same body be given in the next world? (4) Believers are promised wives in Heaven which shows that sex relations will continue in the next world. An appeal to sex is very objectionable for spiritual ends. Sex relations are necessary only for the continuation of the race in this world. Why should there be such a thing in the next? (5) The Quranic Paradise appears to be a place of luxury and sensual pleasures. There is thus nothing spiritual about the Islamic conception of the next life.
This criticism is based on a failure to understand the real Islamic teaching. The Quran has made it clear that in this life it is not possible for man to comprehend the nature of the rewards of the next. It says: No soul knows what joy of the eyes is kept hidden for them, as a reward for their actions (32:18). That is to say, whatever the Quran says about Heaven and Hell is only metaphorical. The descriptions are not to be taken in the sense in which they are ordinarily taken in this world. The Holy Prophet says of the blessings of the next world: "No eye has seen them, nor has any ear heard of them; nor can the mind of man form any conception of them" (Bukhari). If the blessings of the next life are to be like the joys of this life, we should be able to form some idea of them, no matter how remote they may be. The blessings of the next life, therefore, must be quite different from the blessings of this life.
At another place in the Quran we read: The similitude of the Heaven promised to the God-fearing is that through it flow streams; its fruit is everlasting, and so is its shade. That is the reward of those who are righteous, and the reward of the disbelievers is Fire (13:36). Now the fruit of this world is not everlasting, so in order to be everlasting the fruit of the next world as well as its streams will have to be taken as something other than material. Again we read: A similitude of the Paradise promised to the righteous: Therein are rivers of water which corrupts not; and rivers of milk of which the taste changes not; and rivers of wine, a delight to those who drink; and rivers of clarified honey (47:16). There is nothing material in this. About the wine of Heaven we read: Wherein there will be no intoxication, nor will they be exhausted thereby (37:48). Again, And their Lord will give them to drink a beverage that is pure (76:22). Thus, wine in Heaven will not only be pure itself but will purify the drinkers as well. Elsewhere the Quran says that the pure wine of Paradise will be tempered with Tasnim (83:28), which means 'abundance' and 'height '. In the cup of wine that will pass from hand to hand in Heaven God says there will be neither vanity nor sin (52:24). As against this, the wine of this world is described in the Quran as: Wine and the game of hazard and idols and divining arrows are only an abomination of Satan’s handiwork. So shun each one of them that you may prosper. Satan desires only to create enmity and hatred among you by means of wine and the game of hazard and to keep you back from the remembrance of Allah and from Prayer (5:91, 92). This proves that the wine of the next world is quite different; it is pure and purifying and nothing material.
The blessings of Heaven have indeed nothing in common with their counterparts of this world except the name. Ibn ‘Abbas, the Prophet’s cousin, also says the same thing (Jarir).
Now the question arises: Why have the blessings of Heaven been given the names used of material things in this world? This is so because Islam is meant for all kinds of people. It does not address only the intellectually advanced but also all others. Therefore it uses simple words which can be understood by all. The disbelievers used to say that the Prophet disallowed the good things of the world, and his followers were thus deprived of all blessings. Therefore, while describing the blessings in store for the Muslims, God used the names of things generally looked upon as good in this world and told the believers that they would get all these things in a better form. The water of this world spoils, but believers would have water in the next which will not spoil. Gardens are blessings but they decay; so believers will have gardens which will last forever. The unbelievers drank intoxicating wine which made them drunk and which dulled their senses; but the wine which the believers will get in Heaven will be pure and purifying. It is to bring out this important contrast that familiar words are used; otherwise there is nothing common between the delights of this world and the blessings of the next.
It may be added here that, according to Islam, the next life is not spiritual in the sense that it will just consist of a mental state and nothing else. Even in the next life the human soul will have a kind of body; only, it will not be material. One can glean some idea of this from the phenomenon of dreams. The Quran says: Allah takes the souls of human beings at the time of their death; and (He also takes the souls of), those that have not died, during their sleep. Then He retains those against which He has decreed death, and sends (back) the others till an appointed term. In that surely are signs for a people who reflect (39:43). Death and sleep resemble each other, the difference being that whereas in death the human soul is completely and permanently severed from the body, in sleep the severance is only temporary and partial. Now the scenes which a man witnesses in a dream cannot be called purely mental or spiritual, because he has a body also in his dreams and finds himself sometimes in gardens and streams, and eats fruits and drinks milk. It is hard to say that the contents of dreams are only mental states. The milk enjoyed in a dream is no doubt a real experience, but no one can say that it is the material milk found in this world. Dreams have a meaning of their own. For instance, eating mangoes in a dream symbolizes a righteous child or a righteous heart; eating grapes signifies love and fear of God; and eating bananas, a good and lawful subsistence which is also easy of attainment. In short, the spiritual blessings of the next life will not be a mere subjective realization of the gifts of God with which we become familiar in this world. As a matter of fact, what we enjoy here is just a representation of the real and true gifts of God which man will find in the next world.
Again, gardens represent faith; and streams, good actions. Gardens cannot prosper without streams, nor faith without good actions. Therefore faith and actions are inseparable for the attainment of salvation. In the next world, gardens will remind the believers of their faith in this life and streams will remind them of their good works. They will know, then, that their faith and good works have not gone in vain.
The flowing of streams or rivers beneath the gardens also implies that every person in Heaven will have a free and unrestricted enjoyment of his portion. In this world, a single stream often serves several gardens and there is the possibility of a quarrel over it; but in Heaven each garden will have its own stream exclusively meant for itself. See also 10:10.
It is wrong to conclude from the words, This is what was given us before, that in Heaven the believers will be given such fruit as they will have enjoyed in this world, because, as already explained, the two are not the same. The fruit of the next world will, in fact, be the image of the quality of their own faith. When they will eat it, they will at once recognize and remember that it is the fruit of the faith they had in this world; and it will be out of gratitude for this that they will say: This is what was given us before.
The expression rendered as, was given us, may also mean, 'was promised us'; and in this sense it would mean, this is what was promised to us in the world.
The word متشابھا (mutually resembling) refers to the resemblance between the acts of worship performed by believers in this world and the fruits thereof in Heaven. The acts of worship performed in this life will appear to believers as fruit in the next. The more sincere and the more appropriate a man’s worship, the more will he enjoy his portion of the fruit in Paradise and the better in quality will it be. It, therefore, lies in one’s own power to improve the quality of one’s fruit as one likes.
The expression, mutually resembling, also implies that in Paradise one spiritual food will completely harmonize with the other, so that the possibility of spiritual disease will be eliminated altogether. It also means that the food in Heaven will be suited to each and every individual and to his stage of progress and degree of development.
The words, they will abide, signify that the believers will go on abiding in Heaven and will not be subject to any change or decay. Man dies only when he cannot assimilate food or when someone kills him. But since the food of Paradise will be perfectly suited to every individual and since man will have pure and peaceful companions, death and decay will automatically disappear.
The Faithful will also have pure mates in Heaven. A good wife is a joy and a comfort. The Faithful try to have good wives in this world, and they will have good and virtuous company in the next. Yet these joys of Heaven are not physical.
A typical Christian comment on this subject is made by Sir William Muir: "It is very remarkable that the notices in the Coran of this voluptuous paradise are almost entirely confined to a time when, whatever the tendency of his desires, Mohammad was living chaste and temperate with a single wife of three score years of age. It is noteworthy that in the Medina Surahs, that is, in all the voluminous revelations of the ten years following the Hegira women are only twice referred to as constituting one of the delights of paradise and on both occasions in these simple words: 'And to them (believers) there shall be therein pure wives'. Was it that the soul of Mohammad had at that period no longings after what he had then to satiety the enjoyment of? Or that a closer contact with Jewish principles and morality repressed the budding pruriency of the revelation, and covered with merited confusion the picture of his sensual paradise which had been drawn at Mecca?" (Muir, page 76).
It is amazing how these Christian critics with pretensions to culture and learning will draw on sheer speculation to attack the honour of a Teacher who is held in the deepest reverence and devotion by many millions of men and women all over the world. They seem emboldened to do so, because Christians today hold political sway over the Muslims. A few centuries of power have made them forget that Muslims ruled over Christendom for a full 1,000 years, and during this time they never said anything unbecoming about Jesus. They respected Christian susceptibilities when Christians were quite unprotected and were much weaker than Muslims are today. Would to God Christians did not feel so elated!
Sir William conveniently ignores the fact that there are other things besides women which are mentioned in the Meccan chapters and to which there is no reference in the Medinite chapters. We read in the Meccan chapters that there will be wine, honey and rivers of milk in Paradise. Was the Holy Prophet deprived even of these things at Mecca that he should have compensated himself by imagining them in Paradise? Nothing could be more absurd than this. Personally the Holy Prophet was much better off at Mecca than he was at Medina. His rich wife Khadijah was then alive and she had placed all her wealth at his disposal. By the time he reached Medina, most of this wealth had been spent in good works and the Holy Prophet was left a poor man with little to live on. If the picture of Paradise was an imaged compensation for his wants, it should have emerged at Medina instead of at Mecca.
Supposing Sir William is right, cannot critics of Christianity say justifiably that Jesus imagined himself the king of the Jews because he was persecuted everywhere? Could they not also say that as Jesus saw nothing of sex life in this world, he remained obsessed with the idea of a second advent and imagined himself a bridegroom taking no less than five virgins for wives? In the words of the New Testament, he is reported to have said: "Then shall the kingdom of heaven be likened unto ten virgins which took their lamps, and went forth to meet the bridegroom. And five of them were foolish, and five were wise. For the foolish, when they took their lamps, took no oil with them: but the wise took oil in their vessels with their lamps…And the foolish said unto the wise, Give us of your oil; for our lamps are going out. But the wise answered, saying, Peradventure there will not be enough for us and you: go ye rather to them that sell, and buy for yourselves. And while they went away to buy, the bridegroom came; and they that were ready went in with him to the marriage feast; and the door was shut" (Matt. 25:1-10). A bridegroom surrounded by a bevy of virgins—is not this the Heaven of Jesus’ imagination?
But to revert to the subject; the disbelievers at Mecca used to taunt the Muslims about their poverty, saying they had nothing of the good things which they had, so God took over their own phrases and said that the rewards which believers would have in Paradise would be even better. When Islam was established at Medina, the disbelievers gave up their taunts. So God also dropped the earlier descriptions of Paradise. The descriptions in their deep significance, however, hold for all time.
At Mecca, moreover, it was necessary to explain and emphasize the basic belief of Islam. Therefore, greater detail of doctrine is found in the Meccan chapters, and as Paradise, the abode of believers in the afterlife, is an important item of belief, it is dealt with in detail in them. At Medina, on the contrary, practical matters like personal ethics and social legislation became more important. Therefore, greater attention was given to them in the Medinite chapters. The Meccan Surahs also abound in descriptions of Hell. What are they a compensation for?
Sir William Muir also suggests that the Holy Prophet changed his views about Paradise under the influence of the Jews and the Christians of Medina. But he forgets that the stock criticism made by Christian writers is that some Christian slaves had taught the Holy Prophet the Christian scriptures, the substance of which was incorporated in the Quran. Sir William himself alleges that the Holy Prophetlearnt Christianity from Suhaib, a Roman slave at Mecca (The Life of Mahomet, p.67). If the Holy Prophet at Mecca already knew the Christian teachings, he need not have waited for their influence until his arrival at Medina. In point of fact, in the Jewish and the Christian scriptures, there are no descriptions of Paradise. The Jews and the Christians have remained so engrossed in the affairs of this life that their Books do not say much about the life to come. The promises made by their Prophets about the next life have always been taken by them to pertain only to this life. It cannot be imagined that anybody could be influenced by such a teaching.
b
3:16, 134, 196, 199; 4:14, 58, 123; 5:13, 86; 7:44; 9:72, 89, 100; 10:10; 13:36; 22:15, 24; 25:11; 2:18; 47:16; 58:23; 61:13; 64:10.
c
3:16; 4:58.
29T
古兰经» 教导说, 每一种被创造出来的东西, 为了它充分的发展都需要一个配偶。天园中, 正直的男女将有纯洁的配偶来完成他们的精神发展, 成全他们的幸福。他们将成为哪种配偶, 只是在后世才能真正认识。
29U
这节经文简单描绘了信教者后世将受得的酬报。批评伊斯兰教的人对这一描绘提出了各种各样的异议。这种批评的基础是, 完全误解了伊斯兰教对后世赐福的教导。«古兰经» 着重地声言人们是无法知道那些赐福的性质的 (32:18)。相传穆圣曾经说过: “没有眼睛看到过它们, 也没有耳朵听到过它们, 也没有人们的头脑能想象它们” (布哈里)。自然会产生这样一个问题:为什么后世赐福的名称要用这个世界的物质东西来称呼?这是因为 «古兰经» 中的话不是仅对智力高的人们说的, 因此要用大家都能懂得的简单的语言。在描绘后世赐福时, «古兰经» 中用的一般都是这个世界上看来是好的东西的名称, 并告诉信教者他们将在后世以较好的形式来得到所有这些东西。为了显示这种重要对照, 才使用熟悉的用词, 否则, 在今世欢乐与来生赐福之间就会没有共同的东西。而且, 根据伊斯兰教教义, 将来的生命在这种意义上并不是精神的, 即:并不只是由内心状态组成的, 即使在将来的生命, 人的灵魂也还有一个身体, 不过那个身体不是物质的。人们可由梦境形成一些这种观念。一个人在梦中见到的许多景象不能称为内心的或纯精神的, 因为在那种状态下他也有身体。有时发现他自己在流着河水的天园中, 吃着果实、喝着牛奶。很难说梦中的情况只是内心的状态。在梦中快活地喝着牛奶, 无疑是一种经验, 但没有人能说这是他在这个世界上喝的物质的牛奶。来生的精神幸福不会只是我们今世享受的主的馈赠的主观现实。我们今生有的东西仅是人们在来生将看到的主的真实馈赐的一种表现。此外,”天园” 代表信仰,”河流” 代表善行。天园无河流则不能旺盛, 信仰也不可无善行。因此, 为达到灵魂的拯救, 信仰与善行不可分离。在后世, 天园将提醒信教者们今生的信仰而河流将提醒他们的善行。他们会知道, 信仰与善行不是徒劳的。如果从 “这是我们以前受赐的” 这句话中得出结论说: 在天园中信教者将会得到他们在今生享受的这样的果实, 那是错误的。因为, 正如已说明了的那样, 这两种赏赐并不是等同的。后世的果实, 实际上是他们自身信仰品质的形象。当他们在吃这些果实时, 他们立刻认识到也记起这是他们今生信仰的果实; 他们为了感激这种情况, 就说: “这是我们以前受赐的。” 这句话也可意味着,”这是过去答应给我们的东西。”
2
تَجْرِیْ مِنْ تَحْتِھَا الْاَنْھٰرُ سے مراد یہ ہے کہ وہ نہریں ان باغوں سے تعلق رکھتی ہیں اور یہ ظاہر ہے کہ جس شخص کا باغ ہوگا اس میں بہنے والی نہر بھی اسی کی ملکیت ہوگی۔ پس تَجْرِیْ مِنْ تَحْتِھَا الْاَنْھٰرُ کے الفاظ رکھ کر یہ بتانا مقصود ہے کہ جنت میں بہنے والی نہریں مومنوں کی ملکیت ہوں گی۔
3
اَزْوَاجٌ جوڑے یعنی ایسے وجود جن کے ساتھ مل کر ان کی تمام ترقیات اور تمام آرام مکمل ہوں گے۔ قرآن کریم سے معلوم ہوتا ہے کہ سوائے ذات باری کے ہر چیز ایک جوڑے کی محتاج ہے۔ اس قاعدہ کے تحت جنتی بھی جوڑے کے محتاج ہوں گے خواہ مرد ہوں خواہ عورتیں۔ باقی رہا یہ سوال کہ وہ جوڑے کس قسم کے ہوں گے یہ تفصیل اللہ تعالیٰ کے علم میں ہے انسان اس کو تفصیلاً اسی وقت معلوم کرے گا جب وہ جنت میں جائے گا۔
a
3:16, 134, 196, 199; 4:14, 58, 123; 5:13, 86; 7:44; 9:72, 89, 100; 10:10; 13:36; 22:15, 24; 25:11; 32:20; 47:16; 58:23; 61:13; 64:10.
b
3:16; 4:58.
32
Important Words:
بشر (give glad tidings) is derived from بشر (bashshara), i.e. he gave glad tidings, which again is derived from بشر(bashara). They say بشر i.e. he laid bare its skin. Thus البشرة means, the outer and visible part of the skin. So بشر(bashshara) means, he gave or imparted news which changed the colour of the listener. The word has generally come to be used in connection with good or happy news. But it is also sometimes used in connection with bad news (e.g. 3:22). بشیر means, one who announces good news to a people or a person. All Prophets are spoken of as بشیر and نذیر i.e. givers of good news to those who believe in them and givers of bad news to those who reject them (Aqrab & Mufradat).
الصالحات (good works) is the plural of الصالحة which is derived from the verb صلح (the opposite of فسد) meaning, he or it became good or suitable and proper. ھذا الشیء یصلح لك means, this thing is suitable to you or is fit or meet for you (Aqrab). So الصالحات would be used about all those deeds and actions which are not only good intrinsically but are also meet and suitable. See also under 2:12.
جنات (gardens) which is the plural of جنة (a garden) is derived from جن meaning, it veiled, concealed, or covered a thing. So جنة means, any garden having trees by which the ground is covered or concealed; an orchard or garden having luxuriousness and denseness of verdure (Aqrab & Lane). Heaven has been called جنة or garden, because: (1) the mercy of God will 'cover' its dwellers just as trees in an orchard cover the ground thereof; or (2) because the blessings of Heaven are 'hidden' from the eyes of man"; or again (3) because Heaven is like a garden in which the trees represent good faith and the streams good actions.
الانھار (streams) is the plural of نھر (nahr) or نھر (nahar). They say نھرالماء i.e. the water flowed on the earth and cut out a channel for itself. Thus نھر (nahr) or نھر (nahar) means, a channel through which a stream or a river flows; a stream or river itself. نھر (nahar) also means, abundance (Aqrab).
ازواج (mates) is the plural of زوج which signifies, anything that is one of a pair or couple; it does not mean a pair but only one of a pair, whether male or female (Aqrab). The word زوج also means, a comrade (Lane).
خالدون (shall abide) is derived fromخلد which means, he remained and lived on. خلدبمکان means, he stayed or abided in a place. خلود means, staying on, or living without change or deterioration for a long time but not necessarily forever (Aqrab & Mufradat).
Commentary:
This verse gives a brief description of the rewards which the believers will have in the next world.
Critics of Islam have raised all sorts of objections to this description. They say that: (1) The promise of such rewards is only an appeal to greed and a faith based upon greed is not worth the name. (2) The Quran promises material rewards to the believers and this is objectionable. (3) If the rewards of the next world are going to be material, then it must be supposed that the same body which one has in this life will be resurrected after death and this is against all reason, because this body perishes and the particles of one body are used in the making of several other bodies. To whom and to how many will then the same body be given in the next world? (4) Believers are promised wives in Heaven which shows that sex relations will continue in the next world. An appeal to sex is very objectionable for spiritual ends. Sex relations are necessary only for the continuation of the race in this world. Why should there be such a thing in the next? (5) The Quranic Paradise appears to be a place of luxury and sensual pleasures. There is thus nothing spiritual about the Islamic conception of the next life.
This criticism is based on a failure to understand the real Islamic teaching. The Quran has made it clear that in this life it is not possible for man to comprehend the nature of the rewards of the next. It says: No soul knows what joy of the eyes is kept hidden for them, as a reward for their actions (32:18). That is to say, whatever the Quran says about Heaven and Hell is only metaphorical. The descriptions are not to be taken in the sense in which they are ordinarily taken in this world. The Holy Prophet says of the blessings of the next world: "No eye has seen them, nor has any ear heard of them; nor can the mind of man form any conception of them" (Bukhari). If the blessings of the next life are to be like the joys of this life, we should be able to form some idea of them, no matter how remote they may be. The blessings of the next life, therefore, must be quite different from the blessings of this life.
At another place in the Quran we read: The similitude of the Heaven promised to the God-fearing is that through it flow streams; its fruit is everlasting, and so is its shade. That is the reward of those who are righteous, and the reward of the disbelievers is Fire (13:36). Now the fruit of this world is not everlasting, so in order to be everlasting the fruit of the next world as well as its streams will have to be taken as something other than material. Again we read: A similitude of the Paradise promised to the righteous: Therein are rivers of water which corrupts not; and rivers of milk of which the taste changes not; and rivers of wine, a delight to those who drink; and rivers of clarified honey (47:16). There is nothing material in this. About the wine of Heaven we read: Wherein there will be no intoxication, nor will they be exhausted thereby (37:48). Again, And their Lord will give them to drink a beverage that is pure (76:22). Thus, wine in Heaven will not only be pure itself but will purify the drinkers as well. Elsewhere the Quran says that the pure wine of Paradise will be tempered with Tasnim (83:28), which means 'abundance' and 'height '. In the cup of wine that will pass from hand to hand in Heaven God says there will be neither vanity nor sin (52:24). As against this, the wine of this world is described in the Quran as: Wine and the game of hazard and idols and divining arrows are only an abomination of Satan’s handiwork. So shun each one of them that you may prosper. Satan desires only to create enmity and hatred among you by means of wine and the game of hazard and to keep you back from the remembrance of Allah and from Prayer (5:91, 92). This proves that the wine of the next world is quite different; it is pure and purifying and nothing material.
The blessings of Heaven have indeed nothing in common with their counterparts of this world except the name. Ibn ‘Abbas, the Prophet’s cousin, also says the same thing (Jarir).
Now the question arises: Why have the blessings of Heaven been given the names used of material things in this world? This is so because Islam is meant for all kinds of people. It does not address only the intellectually advanced but also all others. Therefore it uses simple words which can be understood by all. The disbelievers used to say that the Prophet disallowed the good things of the world, and his followers were thus deprived of all blessings. Therefore, while describing the blessings in store for the Muslims, God used the names of things generally looked upon as good in this world and told the believers that they would get all these things in a better form. The water of this world spoils, but believers would have water in the next which will not spoil. Gardens are blessings but they decay; so believers will have gardens which will last forever. The unbelievers drank intoxicating wine which made them drunk and which dulled their senses; but the wine which the believers will get in Heaven will be pure and purifying. It is to bring out this important contrast that familiar words are used; otherwise there is nothing common between the delights of this world and the blessings of the next.
It may be added here that, according to Islam, the next life is not spiritual in the sense that it will just consist of a mental state and nothing else. Even in the next life the human soul will have a kind of body; only, it will not be material. One can glean some idea of this from the phenomenon of dreams. The Quran says: Allah takes the souls of human beings at the time of their death; and (He also takes the souls of), those that have not died, during their sleep. Then He retains those against which He has decreed death, and sends (back) the others till an appointed term. In that surely are signs for a people who reflect (39:43). Death and sleep resemble each other, the difference being that whereas in death the human soul is completely and permanently severed from the body, in sleep the severance is only temporary and partial. Now the scenes which a man witnesses in a dream cannot be called purely mental or spiritual, because he has a body also in his dreams and finds himself sometimes in gardens and streams, and eats fruits and drinks milk. It is hard to say that the contents of dreams are only mental states. The milk enjoyed in a dream is no doubt a real experience, but no one can say that it is the material milk found in this world. Dreams have a meaning of their own. For instance, eating mangoes in a dream symbolizes a righteous child or a righteous heart; eating grapes signifies love and fear of God; and eating bananas, a good and lawful subsistence which is also easy of attainment. In short, the spiritual blessings of the next life will not be a mere subjective realization of the gifts of God with which we become familiar in this world. As a matter of fact, what we enjoy here is just a representation of the real and true gifts of God which man will find in the next world.
Again, gardens represent faith; and streams, good actions. Gardens cannot prosper without streams, nor faith without good actions. Therefore faith and actions are inseparable for the attainment of salvation. In the next world, gardens will remind the believers of their faith in this life and streams will remind them of their good works. They will know, then, that their faith and good works have not gone in vain.
The flowing of streams or rivers beneath the gardens also implies that every person in Heaven will have a free and unrestricted enjoyment of his portion. In this world, a single stream often serves several gardens and there is the possibility of a quarrel over it; but in Heaven each garden will have its own stream exclusively meant for itself. See also 10:10.
It is wrong to conclude from the words, This is what was given us before, that in Heaven the believers will be given such fruit as they will have enjoyed in this world, because, as already explained, the two are not the same. The fruit of the next world will, in fact, be the image of the quality of their own faith. When they will eat it, they will at once recognize and remember that it is the fruit of the faith they had in this world; and it will be out of gratitude for this that they will say: This is what was given us before.
The expression rendered as, was given us, may also mean, 'was promised us'; and in this sense it would mean, this is what was promised to us in the world.
The word متشابھا (mutually resembling) refers to the resemblance between the acts of worship performed by believers in this world and the fruits thereof in Heaven. The acts of worship performed in this life will appear to believers as fruit in the next. The more sincere and the more appropriate a man’s worship, the more will he enjoy his portion of the fruit in Paradise and the better in quality will it be. It, therefore, lies in one’s own power to improve the quality of one’s fruit as one likes.
The expression, mutually resembling, also implies that in Paradise one spiritual food will completely harmonize with the other, so that the possibility of spiritual disease will be eliminated altogether. It also means that the food in Heaven will be suited to each and every individual and to his stage of progress and degree of development.
The words, they will abide, signify that the believers will go on abiding in Heaven and will not be subject to any change or decay. Man dies only when he cannot assimilate food or when someone kills him. But since the food of Paradise will be perfectly suited to every individual and since man will have pure and peaceful companions, death and decay will automatically disappear.
The Faithful will also have pure mates in Heaven. A good wife is a joy and a comfort. The Faithful try to have good wives in this world, and they will have good and virtuous company in the next. Yet these joys of Heaven are not physical.
A typical Christian comment on this subject is made by Sir William Muir: "It is very remarkable that the notices in the Coran of this voluptuous paradise are almost entirely confined to a time when, whatever the tendency of his desires, Mohammad was living chaste and temperate with a single wife of three score years of age. It is noteworthy that in the Medina Surahs, that is, in all the voluminous revelations of the ten years following the Hegira women are only twice referred to as constituting one of the delights of paradise and on both occasions in these simple words: 'And to them (believers) there shall be therein pure wives'. Was it that the soul of Mohammad had at that period no longings after what he had then to satiety the enjoyment of? Or that a closer contact with Jewish principles and morality repressed the budding pruriency of the revelation, and covered with merited confusion the picture of his sensual paradise which had been drawn at Mecca?" (Muir, page 76).
It is amazing how these Christian critics with pretensions to culture and learning will draw on sheer speculation to attack the honour of a Teacher who is held in the deepest reverence and devotion by many millions of men and women all over the world. They seem emboldened to do so, because Christians today hold political sway over the Muslims. A few centuries of power have made them forget that Muslims ruled over Christendom for a full 1,000 years, and during this time they never said anything unbecoming about Jesus. They respected Christian susceptibilities when Christians were quite unprotected and were much weaker than Muslims are today. Would to God Christians did not feel so elated!
Sir William conveniently ignores the fact that there are other things besides women which are mentioned in the Meccan chapters and to which there is no reference in the Medinite chapters. We read in the Meccan chapters that there will be wine, honey and rivers of milk in Paradise. Was the Holy Prophet deprived even of these things at Mecca that he should have compensated himself by imagining them in Paradise? Nothing could be more absurd than this. Personally the Holy Prophet was much better off at Mecca than he was at Medina. His rich wife Khadijah was then alive and she had placed all her wealth at his disposal. By the time he reached Medina, most of this wealth had been spent in good works and the Holy Prophet was left a poor man with little to live on. If the picture of Paradise was an imaged compensation for his wants, it should have emerged at Medina instead of at Mecca.
Supposing Sir William is right, cannot critics of Christianity say justifiably that Jesus imagined himself the king of the Jews because he was persecuted everywhere? Could they not also say that as Jesus saw nothing of sex life in this world, he remained obsessed with the idea of a second advent and imagined himself a bridegroom taking no less than five virgins for wives? In the words of the New Testament, he is reported to have said: "Then shall the kingdom of heaven be likened unto ten virgins which took their lamps, and went forth to meet the bridegroom. And five of them were foolish, and five were wise. For the foolish, when they took their lamps, took no oil with them: but the wise took oil in their vessels with their lamps…And the foolish said unto the wise, Give us of your oil; for our lamps are going out. But the wise answered, saying, Peradventure there will not be enough for us and you: go ye rather to them that sell, and buy for yourselves. And while they went away to buy, the bridegroom came; and they that were ready went in with him to the marriage feast; and the door was shut" (Matt. 25:1-10). A bridegroom surrounded by a bevy of virgins—is not this the Heaven of Jesus’ imagination?
But to revert to the subject; the disbelievers at Mecca used to taunt the Muslims about their poverty, saying they had nothing of the good things which they had, so God took over their own phrases and said that the rewards which believers would have in Paradise would be even better. When Islam was established at Medina, the disbelievers gave up their taunts. So God also dropped the earlier descriptions of Paradise. The descriptions in their deep significance, however, hold for all time.
At Mecca, moreover, it was necessary to explain and emphasize the basic belief of Islam. Therefore, greater detail of doctrine is found in the Meccan chapters, and as Paradise, the abode of believers in the afterlife, is an important item of belief, it is dealt with in detail in them. At Medina, on the contrary, practical matters like personal ethics and social legislation became more important. Therefore, greater attention was given to them in the Medinite chapters. The Meccan Surahs also abound in descriptions of Hell. What are they a compensation for?
Sir William Muir also suggests that the Holy Prophet changed his views about Paradise under the influence of the Jews and the Christians of Medina. But he forgets that the stock criticism made by Christian writers is that some Christian slaves had taught the Holy Prophet the Christian scriptures, the substance of which was incorporated in the Quran. Sir William himself alleges that the Holy Prophetlearnt Christianity from Suhaib, a Roman slave at Mecca (The Life of Mahomet, p.67). If the Holy Prophet at Mecca already knew the Christian teachings, he need not have waited for their influence until his arrival at Medina. In point of fact, in the Jewish and the Christian scriptures, there are no descriptions of Paradise. The Jews and the Christians have remained so engrossed in the affairs of this life that their Books do not say much about the life to come. The promises made by their Prophets about the next life have always been taken by them to pertain only to this life. It cannot be imagined that anybody could be influenced by such a teaching.
a
3:16, 134, 196, 199; 4:14, 58, 123; 5:13, 86; 7:44; 9:72, 89, 100; 10:10; 13:36; 22:15, 24; 25:11; 2:18; 47:16; 58:23; 61:13; 64:10.
b
3:16; 4:58.
46A
The Qur’an teaches that every created thing stands in need of a mate for its full development. In Paradise righteous men and women will have pure mates for perfecting their spiritual development and completing their happiness. What kind of mates these will be, will be realized only in the Hereafter.
47
This verse gives a brief description of the rewards which the believers will have in the next world. Critics of Islam have raised all sorts of objections to this description. The criticism is based upon a complete misunderstanding of the Islamic teaching about heavenly blessings. The Qur’an emphatically declares that it is beyond human mind to comprehend their nature (32:18). The Holy Prophet is reported to have said: "No eye has seen them, nor has any ear heard of them, nor can the mind of man conceive of them" (Bukhari). The question naturally arises, why have the blessings of Heaven been given the names used for material things in this world? This is because the address of the Qur’an is not merely to those people who are intellectually advanced. Therefore, it has used simple words which can be understood by all. While describing the heavenly blessings, the Qur’an has used the names of things generally looked upon as good in this world, and believers are told that they would get all these thi
فَاسۡتَجَابَ لَہُمۡ رَبُّہُمۡ اَنِّیۡ لَاۤ اُضِیۡعُ عَمَلَ عٰمِلٍ مِّنۡکُمۡ مِّنۡ ذَکَرٍ اَوۡ اُنۡثٰی ۖ بَعۡضُکُمۡ مِّنۡۢ بَعۡضٍ ۖ فَالَّذِیۡنَ ہَاجَرُوۡا وَاُخۡرِجُوۡا مِنۡ دِیٰرِہِمۡ وَاُوۡذُوۡا فِیۡ سَبِیۡلِیۡ وَقٰتَلُوۡا وَقُتِلُوۡا لَاُکَفِّرَنَّ عَنۡہُمۡ سَیِّاٰتِہِمۡ وَلَاُدۡخِلَنَّہُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ ثَوَابًا مِّنۡ عِنۡدِ اللّٰہِ ۗ وَاللّٰہُ عِنۡدَہٗ حُسۡنُ الثَّوَابِ
4:125; 16:98; 20:113.
16:42; 22:59, 60.
See 2:26.
As this Surah mainly deals with Christian doctrines and ideals and with their way of life, and as Christianity, in spite of the claims of the Christian Church to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with that of man in the spiritual sphere forms a befitting sequel to it. The words, you are from one another, are intended to emphasize this equality of status of both men and women.
4:125; 16:98; 20:113; 16:42.
22:59, 60.
See 2:26.
Commentary:
As this Surah mainly deals with Christian doctrines and ideals and their way of life, and as Christianity, in spite of its claims to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with man in the spiritual sphere forms a fitting sequel to it. At several places in the Quran, believing men and believing women are addressed in the same language and are made equally subject to the same commandments and entitled to the same rights and privileges. Briefly, Islam recognizes the equality of the social and religious rights of man and woman. The words, you are from one another, are intended to emphasize the equality of status mentioned in the preceding part of the verse.
The verse also constitutes an effective refutation of the charges of the Shias against the Holy Prophet’s Companions whose failings and shortcomings, if any, were all forgiven by God in view of the good works they performed.
a
4:125; 16:98; 20:113.
b
16:42; 22:59, 60.
c
2:26.
a
4:125; 16:98; 20:113; 16:42.
b
22:59, 60.
c
See 2:26.
477
Commentary:
As this Surah mainly deals with Christian doctrines and ideals and their way of life, and as Christianity, in spite of its claims to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with man in the spiritual sphere forms a fitting sequel to it. At several places in the Quran, believing men and believing women are addressed in the same language and are made equally subject to the same commandments and entitled to the same rights and privileges. Briefly, Islam recognizes the equality of the social and religious rights of man and woman. The words, you are from one another, are intended to emphasize the equality of status mentioned in the preceding part of the verse.
The verse also constitutes an effective refutation of the charges of the Shias against the Holy Prophet’s Companions whose failings and shortcomings, if any, were all forgiven by God in view of the good works they performed.
a
4:125; 16:98; 20:113.
b
16:42; 22:59, 60.
c
See 2:26.
549
As this Surah mainly deals with Christian doctrines and ideals and with their way of life, and as Christianity, in spite of the claims of the Christian Church to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with that of man in the spiritual sphere forms a befitting sequel to it. The words, you are from one another, are intended to emphasize this equality of status of both men and women.
تِلۡکَ حُدُوۡدُ اللّٰہِ ۚ وَمَنۡ یُّطِعِ اللّٰہَ وَرَسُوۡلَہٗ یُدۡخِلۡہُ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَا ۚ وَذٰلِکَ الۡفَوۡزُ الۡعَظِیۡمُ
b
3:133; 8:21; 33:72.
c
2:26.
a
3:133; 8:21; 33:72.
b
See 2:26.
a
3:133; 8:21; 33:72.
b
See 2:26.
وَالَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ سَنُدۡخِلُہُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَاۤ اَبَدًا ۖ لَّہُمۡ فِیۡہَاۤ اَزۡوٰجٌ مُّطَہَّرَۃٌ ۖ وَّنُدۡخِلُہُمۡ ظِلًّا ظَلِیۡلًا
4:123; 13:30; 14:24; 22:24; 2:26.
13:36; 56:31.
The expression, plenteous shade, signifies an atmosphere of peace and calm, free from all pain-giving elements.
4:123; 16:30; 14:24; 22:24; See lso 2:26.
13:36; 56:31.
Commentary:
The word مطھرة (pure) does not literally mean "pure" but "made pure," signifying that the spouses whom pious believers will have in Heaven will be made as highly pure as the environment of Heaven demands.
The expression, pleasant and plenteous shade, signifies an atmosphere of peace and calm, free from all pain-giving element. Elsewhere the Quran says: They will know there (in Heaven) neither extreme heat nor extreme cold (76:14).
b
4:123; 13:30; 14:24; 22:24; 2:26.
c
13:36; 56:31.
a
4:123; 16:30; 14:24; 22:24; See lso 2:26.
b
13:36; 56:31.
531
Commentary:
The word مطھرة (pure) does not literally mean "pure" but "made pure," signifying that the spouses whom pious believers will have in Heaven will be made as highly pure as the environment of Heaven demands.
The expression, pleasant and plenteous shade, signifies an atmosphere of peace and calm, free from all pain-giving element. Elsewhere the Quran says: They will know there (in Heaven) neither extreme heat nor extreme cold (76:14).
a
4:123; 13:30; 14:24; 22:24; 2:26.
b
13:36; 56:31.
620
The expression, plenteous shade, signifies an atmosphere of peace and calm, free from all pain-giving elements.
وَالَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ سَنُدۡخِلُہُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَاۤ اَبَدًا ۖ وَّعۡدَ اللّٰہِ حَقًّا ۚ وَمَنۡ اَصۡدَقُ مِنَ اللّٰہِ قِیۡلًا
2:26.
See 2:26.
See 2:26.
a
2:26.
a
See 2:26.
c
See 2:26.
۞ وَلَقَدۡ اَخَذَ اللّٰہُ مِیۡثٰقَ بَنِیۡۤ اِسۡرٰٓءِیۡلَ وَبَعَثۡنَا مِنۡہُمُ اثۡنَیۡ عَشَرَ نَقِیۡبًا ۖ وَّقَالَ اللّٰہُ اِنِّیۡ مَعَکُمۡ ۖ لَئِنۡ اَقَمۡتُمُ الصَّلٰوۃَ وَاٰتَیۡتُمُ الزَّکٰوۃَ وَاٰمَنۡتُمۡ بِرُسُلِیۡ وَعَزَّرۡتُمُوۡہُمۡ وَاَقۡرَضۡتُمُ اللّٰہَ قَرۡضًا حَسَنًا لَّاُکَفِّرَنَّ عَنۡکُمۡ سَیِّاٰتِکُمۡ وَلَاُدۡخِلَنَّکُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ ۚ فَمَنۡ کَفَرَ بَعۡدَ ذٰلِکَ مِنۡکُمۡ فَقَدۡ ضَلَّ سَوَآءَ السَّبِیۡلِ
2:169.
2:41, 84.
2:61; 7:161.
See 2:26.
By "twelve leaders" are meant the twelve Prophets of Israel who came after Moses. According to some authorities, these were the twelve "princes" said to have been appointed by Moses (Num. 1:5-16; 43: 3-15). See also 2:61.
2:41, 84.
2:61; 7:161.
See 2:26.
2:109.
Important Words:
نقیبا (leaders) is the verbal adjective from نقب. They say نقبه i.e. he perforated or made a hole through it. نقب فی الارض means, he went through the land. نقب عن الاخبار means, he scrutinized or examined the news. نقب علی قومه means, he acted as نقیب (leader or supervisor) over his people. نقیب means, a thing perforated or pierced through; a musical reed or pipe; the head or chief of people who investigates and superintends their affairs, takes notice of their actions and is responsible for them (Lane).
عزرتموھم (you support them) is derived from عزر. عزرہ means, he censured him; he helped him. They say عزره عن کذا i.e. he prevented or hindered him or turned him away from such a thing. عزره (‘azzarahu) means: (1) he chastised or punished or censured or corrected him, in order to turn him away from evil; (2) he aided and assisted him; he strengthened him; he aided him against his enemy by repelling the latter; (3) he treated him with reverence, respect or honour (Lane).
Commentary:
The verse contains a veiled warning to Muslims that they can expect the help of God only so long as they adhere to their covenant with Him and obey His behests.
By the words "twelve leaders" are meant the twelve Prophets of Israel who came after Moses. According to some authorities, these were the twelve "Princes" said to have been appointed by Moses (Num. 1:4-16).
The words قرضاحسنا (goodly loan) may either mean good deeds for which a reward is expected from God, or voluntary contributions to help the cause of religion. The verse is addressed to the Israelites.
a
2:41, 84.
b
2:61; 7:161.
c
2:26.
d
2:169.
a
2:41, 84.
b
2:61; 7:161.
c
See 2:26.
d
2:109.
650
Important Words:
نقیبا (leaders) is the verbal adjective from نقب. They say نقبه i.e. he perforated or made a hole through it. نقب فی الارض means, he went through the land. نقب عن الاخبار means, he scrutinized or examined the news. نقب علی قومه means, he acted as نقیب (leader or supervisor) over his people. نقیب means, a thing perforated or pierced through; a musical reed or pipe; the head or chief of people who investigates and superintends their affairs, takes notice of their actions and is responsible for them (Lane).
عزرتموھم (you support them) is derived from عزر. عزرہ means, he censured him; he helped him. They say عزره عن کذا i.e. he prevented or hindered him or turned him away from such a thing. عزره (‘azzarahu) means: (1) he chastised or punished or censured or corrected him, in order to turn him away from evil; (2) he aided and assisted him; he strengthened him; he aided him against his enemy by repelling the latter; (3) he treated him with reverence, respect or honour (Lane).
Commentary:
The verse contains a veiled warning to Muslims that they can expect the help of God only so long as they adhere to their covenant with Him and obey His behests.
By the words "twelve leaders" are meant the twelve Prophets of Israel who came after Moses. According to some authorities, these were the twelve "Princes" said to have been appointed by Moses (Num. 1:4-16).
The words قرضاحسنا (goodly loan) may either mean good deeds for which a reward is expected from God, or voluntary contributions to help the cause of religion. The verse is addressed to the Israelites.
a
2:169.
c
2:41, 84.
d
2:61; 7:161.
e
See 2:26.
727A
By "twelve leaders" are meant the twelve Prophets of Israel who came after Moses. According to some authorities, these were the twelve "princes" said to have been appointed by Moses (Num. 1:5-16; 43: 3-15). See also 2:61.
فَاَثٰبَہُمُ اللّٰہُ بِمَا قَالُوۡا جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَا ۚ وَذٰلِکَ جَزَآءُ الۡمُحۡسِنِیۡنَ
2:26.
اس جگہ لفظ ماضی کے ہیں لیکن ہم نے معنوں کی مناسبت سے مضارع کا ترجمہ کیا ہے۔ کیونکہ عربی زبان میں یقینی بات کے لئے جو آئندہ ہونے والی ہو ماضی کا لفظ استعمال کر لیا جاتا ہے جیسا کہ آیت وَاِذْ قَالَ اللّٰہُ یَاعِیْسَی ابْنَ مَرْیَمَ میں ماضی کا لفظ مضارع کے معنوں میں استعمال ہوا ہے (دیکھئے اِمْـلَآءُ مَامَنَّ بِہِ الرَّحْمٰنُ سورۃ مائدۃ)
See 2:26.
See 2:26.
c
2:26.
1
اس جگہ لفظ ماضی کے ہیں لیکن ہم نے معنوں کی مناسبت سے مضارع کا ترجمہ کیا ہے۔ کیونکہ عربی زبان میں یقینی بات کے لئے جو آئندہ ہونے والی ہو ماضی کا لفظ استعمال کر لیا جاتا ہے جیسا کہ آیت وَاِذْ قَالَ اللّٰہُ یَاعِیْسَی ابْنَ مَرْیَمَ میں ماضی کا لفظ مضارع کے معنوں میں استعمال ہوا ہے (دیکھئے اِمْـلَآءُ مَامَنَّ بِہِ الرَّحْمٰنُ سورۃ مائدۃ)
c
See 2:26.
a
See 2:26.
۞ وَہُوَ الَّذِیۡۤ اَنۡشَاَ جَنّٰتٍ مَّعۡرُوۡشٰتٍ وَّغَیۡرَ مَعۡرُوۡشٰتٍ وَّالنَّخۡلَ وَالزَّرۡعَ مُخۡتَلِفًا اُکُلُہٗ وَالزَّیۡتُوۡنَ وَالرُّمَّانَ مُتَشٰبِہًا وَّغَیۡرَ مُتَشٰبِہٍ ۚ کُلُوۡا مِنۡ ثَمَرِہٖۤ اِذَاۤ اَثۡمَرَ وَاٰتُوۡا حَقَّہٗ یَوۡمَ حَصَادِہٖ ۖ وَلَا تُسۡرِفُوۡۤا ۚ اِنَّہٗ لَا یُحِبُّ الۡمُسۡرِفِیۡنَ
6:100; 13:5; 16:12; 35:28; 36:35, 36.
یعنی غریبوں کی امداد کرو۔
6:100; 13:5; 16:12; 35:28; 36:35, 36.
In the foregoing verses reference was made to some of the idolatrous customs or foolish practices and laws which the pagan Arabs had devised for themselves. With this verse the Surah proceeds to give some of the Divine laws.
6:100; 13:5; 16:12; 35:28; 36:35-36.
Important Words:
معروشات (trellised) is the plural of معروشة and is derived from عرش which means, he built or constructed a frame work or a trellis for supporting grapevines; or he built a shed or an enclosure, etc. So معروشة means, furnished with or trained on trellises. They say کروم معروشات i.e. grapevines furnished with or trained on trellises which are a framework for supporting the vines. عریش means, structure or trellis made for supporting grapevines; an enclosure made for beasts to protect them from cold. عرش means, a shed or booth, etc. constructed for shade; a hut; a house or a dwelling; the roof of a house; a throne (Lane).
حصاد (harvest) is derived from حصد i.e. he reaped or cut a seed-produce or herbage, etc. حصید means, reaped produce; حصادmeans time or season of reaping; also fruit or produce (Lane).
Commentary:
In the foregoing verses the Quran referred to some of the laws which pagan Arabs, unaided by Divine revelation, haddevised for themselves. Now, the Quran proceeds to give some of its own laws, so that the reader may contrast them with the man-made laws alluded to above. One of the man-made laws pertained to the fruits of the earth (6:141 above). Therefore, the Quran gives here its laws about these. It declares them to be lawful and pure, subject only to the condition that in eating them we should "not exceed the bounds", i.e. we should only eat as much of them as is not injurious to our health and morals.
The pronoun in the words حقه (His due) may either refer to God, or to ثـمر (fruit). In the former case, the sentence would mean that on the day of reaping we should give what is due to God as alms. In the latter case, it would mean that on the day of reaping we should give as charity a portion of the fruit which is in the nature of something due against it in order to make it pure.
It may be noted here that there are two kinds of charity in Islam–– obligatory and optional. But as, according to the practice and sayings of the Holy Prophet, زکاة i.e. obligatory charity or legal alms, is not due from all the fruits named in the verse but only from the fruit of the palm tree, so if it is the obligatory charity that is meant here, then the commandment to "pay His due" will apply only to the fruit of palm trees. It is, however, better to take the verse as referring to optional charity which may be given from all kinds of fruits. The use of the imperative mood in the words "pay His due" does not necessarily make it an obligatory command, for this form of the verb is also freely used in the Quran for the purpose of exhortation. This interpretation is in keeping with the practice of the Holy Prophet’s Companions who were in the habit of setting apart a portion of their produce for the poor, and such is also the practice of pious Muslims today.
a
6:100; 13:5; 16:12; 35:28; 36:35, 36.
1
یعنی غریبوں کی امداد کرو۔
a
6:100; 13:5; 16:12; 35:28; 36:35-36.
881
Important Words:
معروشات (trellised) is the plural of معروشة and is derived from عرش which means, he built or constructed a frame work or a trellis for supporting grapevines; or he built a shed or an enclosure, etc. So معروشة means, furnished with or trained on trellises. They say کروم معروشات i.e. grapevines furnished with or trained on trellises which are a framework for supporting the vines. عریش means, structure or trellis made for supporting grapevines; an enclosure made for beasts to protect them from cold. عرش means, a shed or booth, etc. constructed for shade; a hut; a house or a dwelling; the roof of a house; a throne (Lane).
حصاد (harvest) is derived from حصد i.e. he reaped or cut a seed-produce or herbage, etc. حصید means, reaped produce; حصادmeans time or season of reaping; also fruit or produce (Lane).
Commentary:
In the foregoing verses the Quran referred to some of the laws which pagan Arabs, unaided by Divine revelation, haddevised for themselves. Now, the Quran proceeds to give some of its own laws, so that the reader may contrast them with the man-made laws alluded to above. One of the man-made laws pertained to the fruits of the earth (6:141 above). Therefore, the Quran gives here its laws about these. It declares them to be lawful and pure, subject only to the condition that in eating them we should "not exceed the bounds", i.e. we should only eat as much of them as is not injurious to our health and morals.
The pronoun in the words حقه (His due) may either refer to God, or to ثـمر (fruit). In the former case, the sentence would mean that on the day of reaping we should give what is due to God as alms. In the latter case, it would mean that on the day of reaping we should give as charity a portion of the fruit which is in the nature of something due against it in order to make it pure.
It may be noted here that there are two kinds of charity in Islam–– obligatory and optional. But as, according to the practice and sayings of the Holy Prophet, زکاة i.e. obligatory charity or legal alms, is not due from all the fruits named in the verse but only from the fruit of the palm tree, so if it is the obligatory charity that is meant here, then the commandment to "pay His due" will apply only to the fruit of palm trees. It is, however, better to take the verse as referring to optional charity which may be given from all kinds of fruits. The use of the imperative mood in the words "pay His due" does not necessarily make it an obligatory command, for this form of the verb is also freely used in the Quran for the purpose of exhortation. This interpretation is in keeping with the practice of the Holy Prophet’s Companions who were in the habit of setting apart a portion of their produce for the poor, and such is also the practice of pious Muslims today.
a
6:100; 13:5; 16:12; 35:28; 36:35, 36.
921
In the foregoing verses reference was made to some of the idolatrous customs or foolish practices and laws which the pagan Arabs had devised for themselves. With this verse the Surah proceeds to give some of the Divine laws.
وَعَدَ اللّٰہُ الۡمُؤۡمِنِیۡنَ وَالۡمُؤۡمِنٰتِ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَا وَمَسٰکِنَ طَیِّبَۃً فِیۡ جَنّٰتِ عَدۡنٍ ۚ وَرِضۡوٰنٌ مِّنَ اللّٰہِ اَکۡبَرُ ۚ ذٰلِکَ ہُوَ الۡفَوۡزُ الۡعَظِیۡمُ
2:26.
3:16; 5:3; 9:22; 57:21.
Important Words:
جنات عدن (Gardens of eternity). عدن is derived from عدن. They say عدن بالارض i.e. he remained, stayed, dwelt or abode in the land. عدنت البلد means, I took for myself the town or country as a home or a settled place of abode. An Arab would say عدنت الابل بمکان کذا i.e. the camels kept to such a place, not quitting it. جنات عدن would, therefore, mean Gardens of perpetual abode (Lane). See also 5:66.
Commentary:
The word طیبة translated as "delightful" in the text also means good, agreeable and clean. The use of this word thus hints that our houses and dwelling-places on this earth should also be clean and agreeable to live in. See also note on 9:68 above.
The expression, Gardens of eternity, hints that the permanent home of man is the Hereafter, the life of this world being only transient. Incidentally, it also implies that the blessings of Heaven are everlasting. See also 5:66.
a
3:16; 5:3; 9:22; 57:21.
h
2:26.
e
2:26.
f
3:16; 5:3; 9:22; 57:21.
1226
Important Words:
جنات عدن (Gardens of eternity). عدن is derived from عدن. They say عدن بالارض i.e. he remained, stayed, dwelt or abode in the land. عدنت البلد means, I took for myself the town or country as a home or a settled place of abode. An Arab would say عدنت الابل بمکان کذا i.e. the camels kept to such a place, not quitting it. جنات عدن would, therefore, mean Gardens of perpetual abode (Lane). See also 5:66.
Commentary:
The word طیبة translated as "delightful" in the text also means good, agreeable and clean. The use of this word thus hints that our houses and dwelling-places on this earth should also be clean and agreeable to live in. See also note on 9:68 above.
The expression, Gardens of eternity, hints that the permanent home of man is the Hereafter, the life of this world being only transient. Incidentally, it also implies that the blessings of Heaven are everlasting. See also 5:66.
e
See 2:26.
f
3:16; 5:3; 9:22; 57:21.
اَعَدَّ اللّٰہُ لَہُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَا ۚ ذٰلِکَ الۡفَوۡزُ الۡعَظِیۡمُ
2:26.
See 2:26.
See 2:26.
d
2:26.
d
See 2:26.
d
See 2:26.
وَالسّٰبِقُوۡنَ الۡاَوَّلُوۡنَ مِنَ الۡمُہٰجِرِیۡنَ وَالۡاَنۡصَارِ وَالَّذِیۡنَ اتَّبَعُوۡہُمۡ بِاِحۡسٰنٍ رَّضِیَ اللّٰہُ عَنۡہُمۡ وَرَضُوۡا عَنۡہُ وَاَعَدَّ لَہُمۡ جَنّٰتٍ تَجۡرِیۡ تَحۡتَہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَاۤ اَبَدًا ۚ ذٰلِکَ الۡفَوۡزُ الۡعَظِیۡمُ
58:23; 98:9.
58:23; 98:9.
Incidentally, the verse constitutes a forcible refutation of the Shi‘ah accusations against the first three Successors of the Holy Prophet and his other prominent Companions.
58:23; 98:9.
Important Words:
السابقون (foremost) is the plural of السابق being derived from سبق. They say سبقه i.e. he got or went or came before him or ahead of him; he outstripped him in a race, etc. So سابق is one who outstrips others in faith and actions (Lane).
الاولون (the first) is the plural of الاول which is derived from وأل being the opposite of الآخر i.e. the last. اول means, the first; one preceding all others (Lane & Aqrab).
Commentary:
The verse mentions two distinctive qualifications of prominent believers: (1) السابقون i.e. those who are foremost in spiritual rank, outstripping others in faith and actions; and (2) الاولون i.e. those who are the first to believe, others only following them.
The Companions of the Holy Prophet are thus held up here as models for others, being both foremost in rank and the first to believe. Nay, even those, who sincerely followed in their footsteps, became the favoured ones of God. Incidentally, the verse also constitutes a forcible refutation of the Shia accusations against the first three Successors of the Holy Prophet and his prominent Companions.
a
58:23; 98:9.
a
58:23; 98:9.
1249
Important Words:
السابقون (foremost) is the plural of السابق being derived from سبق. They say سبقه i.e. he got or went or came before him or ahead of him; he outstripped him in a race, etc. So سابق is one who outstrips others in faith and actions (Lane).
الاولون (the first) is the plural of الاول which is derived from وأل being the opposite of الآخر i.e. the last. اول means, the first; one preceding all others (Lane & Aqrab).
Commentary:
The verse mentions two distinctive qualifications of prominent believers: (1) السابقون i.e. those who are foremost in spiritual rank, outstripping others in faith and actions; and (2) الاولون i.e. those who are the first to believe, others only following them.
The Companions of the Holy Prophet are thus held up here as models for others, being both foremost in rank and the first to believe. Nay, even those, who sincerely followed in their footsteps, became the favoured ones of God. Incidentally, the verse also constitutes a forcible refutation of the Shia accusations against the first three Successors of the Holy Prophet and his prominent Companions.
a
58:23; 98:9.
1212
Incidentally, the verse constitutes a forcible refutation of the Shi‘ah accusations against the first three Successors of the Holy Prophet and his other prominent Companions.
وَاُدۡخِلَ الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَا بِاِذۡنِ رَبِّہِمۡ ۖ تَحِیَّتُہُمۡ فِیۡہَا سَلٰمٌ
15:43; 16:100; 17:66.
10:11; 15:47; 36:59; 50:35.
Important Words:
اذن (command) means, permission; knowledge; will; command, etc. (Aqrab & Taj). See also 2:280.
تحیة (greeting) means, prayer for peace and for long or everlasting life; greeting with such prayer; peace and good and long life; security from all evils. When used about God the word التحیةsignifies الاکرام والاحسانi.e. bestowal of honour and favours by God (Aqrab & Lane). See also 4:87.
Commentary:
Deriving their authority from the words, by the command of their Lord, commentators have generally held the view that man’s going to Heaven depends not on his own good actions but upon the grace of God. This is not a wrong inference, for even the Holy Prophet is reported to have once expressed the same view. To an enquiry of ‘A’ishah whether even in his case good actions would not establish the right of salvation, the Holy Prophet is reported to have replied that even his salvation depended on the grace of God (Bukhari, Kitabut-Tafsir). In fact, the reason why people will go to Heaven, not by dint of their good works, but through the grace of God, is that all the faculties and powers by means of which they are able to perform good works are the free gift of God; hence it is from the grace of God that men’s good works proceed, and therefore whatever they get as a reward of their good works they receive as a favour from God and not as something earned or acquired.
The verse, however, possesses another meaning also. A true believer really needs and seeks after no Paradise; the only desire of his heart is to win God’s pleasure and His nearness. So if he is placed in Paradise, that will be only in obedience to God’s command and His wish. This interpretation is supported by a saying of the Holy Prophet. He is reported to have said that the doers of good works are divided into three classes. Some of them do good works with a desire to enter Heaven, while others do so in order to escape the punishment of Hell. But there is yet another class of people whose good works proceed wholly and solely from a desire to win the pleasure of God, their Lord and Master (Kathir, v. 5, p. 122). For these fortunate lovers of their Creator, Paradise will be but an additional thing and not the object and goal of their life.
The words, Their greeting therein will be "peace," may mean: (a) that they will greet each other with the salutation of "Peace be on you"; or (b) that they will have their perfect peace and be safe from all harm and injury against one another; and (c) that their best gift in Heaven will be "Peace" i.e. they will receive the special favours of God and the angels will stimulate into action all their inherent and latent powers for good.
a
10:10; 22:24.
b
10:11; 15:47; 36:59; 50:35.
a
15:43; 16:100; 17:66.
b
10:11; 15:47; 36:59; 50:35.
1678
Important Words:
اذن (command) means, permission; knowledge; will; command, etc. (Aqrab & Taj). See also 2:280.
تحیة (greeting) means, prayer for peace and for long or everlasting life; greeting with such prayer; peace and good and long life; security from all evils. When used about God the word التحیةsignifies الاکرام والاحسانi.e. bestowal of honour and favours by God (Aqrab & Lane). See also 4:87.
Commentary:
Deriving their authority from the words, by the command of their Lord, commentators have generally held the view that man’s going to Heaven depends not on his own good actions but upon the grace of God. This is not a wrong inference, for even the Holy Prophet is reported to have once expressed the same view. To an enquiry of ‘A’ishah whether even in his case good actions would not establish the right of salvation, the Holy Prophet is reported to have replied that even his salvation depended on the grace of God (Bukhari, Kitabut-Tafsir). In fact, the reason why people will go to Heaven, not by dint of their good works, but through the grace of God, is that all the faculties and powers by means of which they are able to perform good works are the free gift of God; hence it is from the grace of God that men’s good works proceed, and therefore whatever they get as a reward of their good works they receive as a favour from God and not as something earned or acquired.
The verse, however, possesses another meaning also. A true believer really needs and seeks after no Paradise; the only desire of his heart is to win God’s pleasure and His nearness. So if he is placed in Paradise, that will be only in obedience to God’s command and His wish. This interpretation is supported by a saying of the Holy Prophet. He is reported to have said that the doers of good works are divided into three classes. Some of them do good works with a desire to enter Heaven, while others do so in order to escape the punishment of Hell. But there is yet another class of people whose good works proceed wholly and solely from a desire to win the pleasure of God, their Lord and Master (Kathir, v. 5, p. 122). For these fortunate lovers of their Creator, Paradise will be but an additional thing and not the object and goal of their life.
The words, Their greeting therein will be "peace," may mean: (a) that they will greet each other with the salutation of "Peace be on you"; or (b) that they will have their perfect peace and be safe from all harm and injury against one another; and (c) that their best gift in Heaven will be "Peace" i.e. they will receive the special favours of God and the angels will stimulate into action all their inherent and latent powers for good.
b
10:10; 22:24.
c
10:11; 15:47; 36:59; 50:35.
اِنَّ الۡمُتَّقِیۡنَ فِیۡ جَنّٰتٍ وَّعُیُوۡنٍ
51:16; 52:18; 68:35; 77:42; 78:33.
51:16; 52:18; 68:35; 77:42; 78:33.
51:16; 52:18; 68:35; 77:42; 78:32.
Commentary:
The verse means to say that whereas, as stated in the preceding verses, the followers of Satan on account of their rejection of the DivineMessage will be cast into Hell, which means that in the next life a feeling of intense frustration and grief over lost opportunities will eat into their hearts and they will be given the punishment of burning fire, the believers will bask in the sunshine of God’s favour and will be under the shadow of divine gardens, and fountains of divine knowledge will flow from their breasts.
a
51:16; 52:18; 68:35; 77:42; 78:33.
a
51:16; 52:18; 68:35; 77:42; 78:32.
1749
Commentary:
The verse means to say that whereas, as stated in the preceding verses, the followers of Satan on account of their rejection of the DivineMessage will be cast into Hell, which means that in the next life a feeling of intense frustration and grief over lost opportunities will eat into their hearts and they will be given the punishment of burning fire, the believers will bask in the sunshine of God’s favour and will be under the shadow of divine gardens, and fountains of divine knowledge will flow from their breasts.
b
51:16; 52:18; 68:35; 77:42; 78:33.
اِنَّ اللّٰہَ یُدۡخِلُ الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ ۚ اِنَّ اللّٰہَ یَفۡعَلُ مَا یُرِیۡدُ
2:278; 4:176; 10:10; 13:30; 14:24.
2:278; 4:176; 10:10; 13:30; 14:24.
2:278; 4:176; 10:10; 13:30; 14:24.
Commentary:
Whereas the preceding two verses purport to say that idol worshippers get no gain from their evil practices or if at all they happen to derive any benefit from them it is quite insubstantial and transitory, the present verse says that the advantages of true faith and good works are manifold and enduring.
a
2:278; 4:176; 10:10; 13:30; 14:24.
a
2:278; 4:176; 10:10; 13:30; 14:24.
2448
Commentary:
Whereas the preceding two verses purport to say that idol worshippers get no gain from their evil practices or if at all they happen to derive any benefit from them it is quite insubstantial and transitory, the present verse says that the advantages of true faith and good works are manifold and enduring.
c
2:278; 4:176; 10:10; 13:30; 14:24.
اِنَّ اللّٰہَ یُدۡخِلُ الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ یُحَلَّوۡنَ فِیۡہَا مِنۡ اَسَاوِرَ مِنۡ ذَہَبٍ وَّلُؤۡلُؤًا ۖ وَّلِبَاسُہُمۡ فِیۡہَا حَرِیۡرٌ
18:32; 35:34; 76:22.
76:13.
The Holy Prophet is reported to have said, 'The Nile and the Euphrates are two of the streams of Paradise' (Muslim, ch. al-Jannah). The Holy Prophet and his Companions knew that they were promised "gardens" not only in the next life but in this world also and they also knew that by "gardens" in this world were meant rich and fertile lands once ruled by the Kings of Persia and the Emperors of the Eastern Roman Empire. During the Caliphate of ‘Umar, Muslim armies fought on two fronts, in Mesopotamia and Syria, and when some Arab chiefs presented themselves before him and offered their services, he asked them to which of "the two promised lands" (Mesopotamia or Syria) they would like to go. The prophecy was literally fulfilled when ‘Umar asked Suraqah bin Malik to wear the bracelets of gold which the Kings of Iran used to wear on special State ceremonies.
18:32; 35:34; 76:22.
76:13.
Commentary:
This verse refers to the believers, the second of the two classes of men referred to in v. 20 above. The first class of men—the disbelievers, have been referred to in vv. 20-23 above.
The verse embodies a prophecy which met with remarkable fulfilment. It was made at a time when the very fate of Islam hung in the balance and there was no safety or security for Muslims anywhere. But afterwards in fulfilment of this prophecy they were given most fertile and beautiful countries to rule. They had the choicest of fruits to eat and they lived in gardens beneath which streams flowed. The Holy Prophet is reported to have said, "The Nile and the Euphrates are two of the streams of Paradise" (Muslim, ch. Al-Jannah). So it is clear that the Holy Prophet and his Companions knew that they were promised 'gardens' not only in the next life but in this world also and that they also knew that by 'gardens' in this life were meant rich and fertile lands once ruled by the Kings of Persia and the Emperors of the eastern Roman Empire. During the Caliphate of ‘Umar, Muslim armies fought on two fronts, in Mesopotamia and Syria, and when Arab chiefs with their respective claims presented themselves before him and offered their services, he asked them to which of "the two promised lands," Mesopotamia or Syria, they would like to go. This shows that the Companions of the Holy Prophet knew and understood that the 'gardens' promised them in the Quran were the rich provinces of the Persian Empire and of Syria and Egypt. The prophecy was literally fulfilled. When Persia was conquered, bracelets of gold and pearl and silken garments formed part of the booty. These things were distributed among the Muslims and Suraqah, a companion of the Holy Prophet, was made by ‘Umar to wear the bracelets of gold which the kings of Persia used to wear on special State occasions. Thus was fulfilled another prophecy of the Holy Prophet according to which he is reported to have once said to Suraqah, "How would you feel when you will be made to wear the golden bracelets of Chosroes (Al-Khasa’isul-Kubra, vol. II, p. 113).
a
18:32; 35:34; 76:22.
b
76:13.
a
18:32; 35:34; 76:22.
b
76:13.
2456
Commentary:
This verse refers to the believers, the second of the two classes of men referred to in v. 20 above. The first class of men—the disbelievers, have been referred to in vv. 20-23 above.
The verse embodies a prophecy which met with remarkable fulfilment. It was made at a time when the very fate of Islam hung in the balance and there was no safety or security for Muslims anywhere. But afterwards in fulfilment of this prophecy they were given most fertile and beautiful countries to rule. They had the choicest of fruits to eat and they lived in gardens beneath which streams flowed. The Holy Prophet is reported to have said, "The Nile and the Euphrates are two of the streams of Paradise" (Muslim, ch. Al-Jannah). So it is clear that the Holy Prophet and his Companions knew that they were promised 'gardens' not only in the next life but in this world also and that they also knew that by 'gardens' in this life were meant rich and fertile lands once ruled by the Kings of Persia and the Emperors of the eastern Roman Empire. During the Caliphate of ‘Umar, Muslim armies fought on two fronts, in Mesopotamia and Syria, and when Arab chiefs with their respective claims presented themselves before him and offered their services, he asked them to which of "the two promised lands," Mesopotamia or Syria, they would like to go. This shows that the Companions of the Holy Prophet knew and understood that the 'gardens' promised them in the Quran were the rich provinces of the Persian Empire and of Syria and Egypt. The prophecy was literally fulfilled. When Persia was conquered, bracelets of gold and pearl and silken garments formed part of the booty. These things were distributed among the Muslims and Suraqah, a companion of the Holy Prophet, was made by ‘Umar to wear the bracelets of gold which the kings of Persia used to wear on special State occasions. Thus was fulfilled another prophecy of the Holy Prophet according to which he is reported to have once said to Suraqah, "How would you feel when you will be made to wear the golden bracelets of Chosroes (Al-Khasa’isul-Kubra, vol. II, p. 113).
c
18:32; 35:34; 76:22.
d
76:13.
1942
The Holy Prophet is reported to have said, 'The Nile and the Euphrates are two of the streams of Paradise' (Muslim, ch. al-Jannah). The Holy Prophet and his Companions knew that they were promised "gardens" not only in the next life but in this world also and they also knew that by "gardens" in this world were meant rich and fertile lands once ruled by the Kings of Persia and the Emperors of the Eastern Roman Empire. During the Caliphate of ‘Umar, Muslim armies fought on two fronts, in Mesopotamia and Syria, and when some Arab chiefs presented themselves before him and offered their services, he asked them to which of "the two promised lands" (Mesopotamia or Syria) they would like to go. The prophecy was literally fulfilled when ‘Umar asked Suraqah bin Malik to wear the bracelets of gold which the Kings of Iran used to wear on special State ceremonies.
فَاَنۡشَاۡنَا لَکُمۡ بِہٖ جَنّٰتٍ مِّنۡ نَّخِیۡلٍ وَّاَعۡنٰبٍ لَّکُمۡ فِیۡہَا فَوٰکِہُ کَثِیۡرَۃٌ وَّمِنۡہَا تَاۡکُلُوۡنَ
16:12, 68; 36:35.
16:12, 68; 36:35.
16:12, 68; 36:35.
Commentary:
In this verse God gives another illustration of the various boons and favours which He has bestowed on man. It also contains a subtle illusion to the fact that the garden of Islam will, forever, remain full of fruit-bearing trees of various kinds which will yield fresh fruits in plenty in every season.
e
16:12, 68; 36:35.
b
16:12, 68; 36:35.
2524
Commentary:
In this verse God gives another illustration of the various boons and favours which He has bestowed on man. It also contains a subtle illusion to the fact that the garden of Islam will, forever, remain full of fruit-bearing trees of various kinds which will yield fresh fruits in plenty in every season.
d
16:12, 68; 36:35.
تَبَارَکَ الَّذِیۡۤ اِنۡ شَآءَ جَعَلَ لَکَ خَیۡرًا مِّنۡ ذٰلِکَ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ وَیَجۡعَل لَّکَ قُصُوۡرًۢا
17:92.
ایسا ہی ہوا۔ قیصر و کسریٰ کے باغات اور محل مسلمانوں کو ملے جو محمد رسول اللہ صلی اللہ علیہ وسلم کے ادنیٰ غلام تھے۔
17:92.
The verse signifies that the disbelievers’ idea of what a Divine Prophet should be like is far removed from reality and betrays their ignorance of the very object and purpose for which Prophets are raised. Prophets are raised, it purports to say, to lead men out of the darkness of doubt and disbelief into the light of certainty and spiritual bliss and not to amass, and roll and revel in, wealth. But although the self-devised criterion of disbelievers, namely, that the Holy Prophet must possess wealth, rank, gardens and palaces, has no weight or substance, yet in order to bring home to them the falsity of their position God will give him and his followers greater wealth and bigger and better gardens and palaces than those of the disbelievers’ demand. And He really gave the Holy Prophet’s followers the palaces and gardens of the Iranian and Byzantine Emperors.
17:92.
Commentary:
The verse continues the theme of its predecessor. The words "exalted is He" signify that the disbelievers’ idea of what a Divine Prophet should be like, is far removed from reality and betrays their ignorance of the very object and purpose for which Prophets are raised. The Prophets are raised to lead men out of the darkness of doubt and disbelief into the light of certainty and spiritual bliss. The disbelievers want to see the Holy Prophet rolling and revelling in wealth. But such an idea is inconsistent with, and casts a reflection on, the Holiness of God.
The verse further signifies that although the self-devised criterion of disbelievers, namely, that to prove the truth of his mission the Holy Prophet must possess wealth, rank, gardens and palaces, has no weight or substance, yet in order to bring home to them the falsity of their position God will give the Holy Prophet and his followers more wealth and bigger and better gardens and palaces than those of the disbelievers’ demand. And was not this demand fully and completely fulfilled? Did not the camel-drivers of Arabia become the owners of the palaces and treasures of the Caesars and the Chosroes and of the fertile plains and gardens of Syria and Iraq? The verse possesses a spiritual significance also. It means to say that worldly gardens wither and dry up for want of water and proper care, and treasures of wealth are used up and come to end, but the treasures of spiritual wealth which will be bestowed upon the Holy Prophet and his followers and the gardens of eternal bliss which will be given into their possession will be everlasting. The Garden of Islam itself will ever remain green. Heavenly Reformers will continue to arise from among Muslims who will make them understand and realise the great object for which man has been created. See next verse.
h
17:92.
2
ایسا ہی ہوا۔ قیصر و کسریٰ کے باغات اور محل مسلمانوں کو ملے جو محمد رسول اللہ صلی اللہ علیہ وسلم کے ادنیٰ غلام تھے۔
b
17:92.
2649
Commentary:
The verse continues the theme of its predecessor. The words "exalted is He" signify that the disbelievers’ idea of what a Divine Prophet should be like, is far removed from reality and betrays their ignorance of the very object and purpose for which Prophets are raised. The Prophets are raised to lead men out of the darkness of doubt and disbelief into the light of certainty and spiritual bliss. The disbelievers want to see the Holy Prophet rolling and revelling in wealth. But such an idea is inconsistent with, and casts a reflection on, the Holiness of God.
The verse further signifies that although the self-devised criterion of disbelievers, namely, that to prove the truth of his mission the Holy Prophet must possess wealth, rank, gardens and palaces, has no weight or substance, yet in order to bring home to them the falsity of their position God will give the Holy Prophet and his followers more wealth and bigger and better gardens and palaces than those of the disbelievers’ demand. And was not this demand fully and completely fulfilled? Did not the camel-drivers of Arabia become the owners of the palaces and treasures of the Caesars and the Chosroes and of the fertile plains and gardens of Syria and Iraq? The verse possesses a spiritual significance also. It means to say that worldly gardens wither and dry up for want of water and proper care, and treasures of wealth are used up and come to end, but the treasures of spiritual wealth which will be bestowed upon the Holy Prophet and his followers and the gardens of eternal bliss which will be given into their possession will be everlasting. The Garden of Islam itself will ever remain green. Heavenly Reformers will continue to arise from among Muslims who will make them understand and realise the great object for which man has been created. See next verse.
f
17:92.
2068
The verse signifies that the disbelievers’ idea of what a Divine Prophet should be like is far removed from reality and betrays their ignorance of the very object and purpose for which Prophets are raised. Prophets are raised, it purports to say, to lead men out of the darkness of doubt and disbelief into the light of certainty and spiritual bliss and not to amass, and roll and revel in, wealth. But although the self-devised criterion of disbelievers, namely, that the Holy Prophet must possess wealth, rank, gardens and palaces, has no weight or substance, yet in order to bring home to them the falsity of their position God will give him and his followers greater wealth and bigger and better gardens and palaces than those of the disbelievers’ demand. And He really gave the Holy Prophet’s followers the palaces and gardens of the Iranian and Byzantine Emperors.
فَاَخۡرَجۡنٰہُمۡ مِّنۡ جَنّٰتٍ وَّعُیُوۡنٍ
44:26, 27.
44:26, 27.
44:26-28.
a
44:26, 27.
b
44:26-28.
a
44:26, 27.
فِیۡ جَنّٰتٍ وَّعُیُوۡنٍ
وَجَعَلۡنَا فِیۡہَا جَنّٰتٍ مِّنۡ نَّخِیۡلٍ وَّاَعۡنٰبٍ وَّفَجَّرۡنَا فِیۡہَا مِنَ الۡعُیُوۡنِ
13:5; 16:68; 23:20.
13:5; 16:68; 23:20.
The metaphor used in the preceding verse is continued here. The verse means to say that from the dry land of Arabia will gush forth springs and fountains of spiritual knowledge, and trees laden with different kinds of spiritual fruit will grow up all over the land.
13:5; 16:68; 23:20.
Commentary:
The metaphor used in the preceding verse is continued here. The verse means to say that from the dry land of Arabia will gush forth springs and fountains of spiritual knowledge, and trees laden with different kinds of spiritual fruit will grow up all over the land.
f
13:5; 16:68; 23:20.
a
13:5; 16:68; 23:20.
3236
Commentary:
The metaphor used in the preceding verse is continued here. The verse means to say that from the dry land of Arabia will gush forth springs and fountains of spiritual knowledge, and trees laden with different kinds of spiritual fruit will grow up all over the land.
b
13:5; 16:68; 23:20.
2444
The metaphor used in the preceding verse is continued here. The verse means to say that from the dry land of Arabia will gush forth springs and fountains of spiritual knowledge, and trees laden with different kinds of spiritual fruit will grow up all over the land.
اِنَّ اللّٰہَ یُدۡخِلُ الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ ۖ وَالَّذِیۡنَ کَفَرُوۡا یَتَمَتَّعُوۡنَ وَیَاۡکُلُوۡنَ کَمَا تَاۡکُلُ الۡاَنۡعٰمُ وَالنَّارُ مَثۡوًی لَّہُمۡ
14:31; 77:47.
14:31; 77:47.
Whereas believers eat to live in order to serve God and man, the disbelievers live to eat and have no nobler objects to pursue. They do not rise above the level of animals as their whole concept of life is materialistic.
14:24; 22:24; 29:10.
14:31; 15:4; 77:47.
Commentary:
The believers make use of the things of the world and eat and drink as do the disbelievers, but whereas the former eat to live in order to serve God and man, the latter live to eat, drink, and be merry, and have no nobler objects to pursue. They do not rise above the level of animals as their whole concept of life is materialistic.
c
14:31; 77:47.
a
14:24; 22:24; 29:10.
b
14:31; 15:4; 77:47.
3797
Commentary:
The believers make use of the things of the world and eat and drink as do the disbelievers, but whereas the former eat to live in order to serve God and man, the latter live to eat, drink, and be merry, and have no nobler objects to pursue. They do not rise above the level of animals as their whole concept of life is materialistic.
b
14:31; 77:47.
2746
Whereas believers eat to live in order to serve God and man, the disbelievers live to eat and have no nobler objects to pursue. They do not rise above the level of animals as their whole concept of life is materialistic.
کَمۡ تَرَکُوۡا مِنۡ جَنّٰتٍ وَّعُیُوۡنٍ
26:59.
26:59.
c
26:59.
b
26:59.
فِیۡ جَنّٰتٍ وَّعُیُوۡنٍ
68:35; 78:32.
68:35; 78:32.
68:35; 78:33.
b
68:35; 78:32.
b
68:35; 78:33.
c
68:35; 78:32.
اِنَّ الۡمُتَّقِیۡنَ فِیۡ جَنّٰتٍ وَّنَعِیۡمٍ
15:46; 77:42, 43; 78:32, 33.
15:46; 77:42, 43; 78:32, 33.
7:44; 15:46; 19:64; 43:73-74; 44:56; 77:42-43; 78:32-33.
Commentary:
The present and the following verses recount some of the Divine favours and blessings that are bestowed on the righteous. These may also be taken as embodying a prophecy which was literally fulfilled when the dwellers of the barren and sandy deserts of Arabia conquered the great Iranian and Byzantine Empires.
b
15:46; 77:42, 43; 78:32, 33.
b
7:44; 15:46; 19:64; 43:73-74; 44:56; 77:42-43; 78:32-33.
3942
Commentary:
The present and the following verses recount some of the Divine favours and blessings that are bestowed on the righteous. These may also be taken as embodying a prophecy which was literally fulfilled when the dwellers of the barren and sandy deserts of Arabia conquered the great Iranian and Byzantine Empires.
b
15:46; 77:42, 43; 78:32, 33.
لِّیُدۡخِلَ الۡمُؤۡمِنِیۡنَ وَالۡمُؤۡمِنٰتِ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَا وَیُکَفِّرَ عَنۡہُمۡ سَیِّاٰتِہِمۡ ۚ وَکَانَ ذٰلِکَ عِنۡدَ اللّٰہِ فَوۡزًا عَظِیۡمًا
8:30; 64:10; 66:9.
یعنی ایمان کی زیادتی کے نتیجہ میں ایک تو اُخروی انعام بڑھ جائے گا۔ دوسرے وہ گناہوں سے پاک ہو جائیں گے۔
8:30; 64:10; 66:9.
8:30; 64:10; 66:9.
a
8:30; 64:10; 66:9.
1
یعنی ایمان کی زیادتی کے نتیجہ میں ایک تو اُخروی انعام بڑھ جائے گا۔ دوسرے وہ گناہوں سے پاک ہو جائیں گے۔
a
8:30; 64:10; 66:9.
a
8:30; 64:10; 66:9.
لَّیۡسَ عَلَی الۡاَعۡمٰی حَرَجٌ وَّلَا عَلَی الۡاَعۡرَجِ حَرَجٌ وَّلَا عَلَی الۡمَرِیۡضِ حَرَجٌ ۗ وَمَنۡ یُّطِعِ اللّٰہَ وَرَسُوۡلَہٗ یُدۡخِلۡہُ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ ۖ وَمَنۡ یَّتَوَلَّ یُعَذِّبۡہُ عَذَابًا اَلِیۡمًا
9:91.
4:14; 24:53; 33:72.
9:91.
4:14; 24:53; 33:72.
Commentary:
The disbelievers have repeatedly been threatened with "a grievous and burning punishment" in the Surah. This is to warn them that the terms of the Treaty of Hudaibiyyah over which they and their fellows had gloated, would prove for them an abiding source of ignominious heart-burning.
a
9:91.
b
4:14; 24:53; 33:72.
a
9:91.
b
4:14; 24:53; 33:72.
3827A
Commentary:
The disbelievers have repeatedly been threatened with "a grievous and burning punishment" in the Surah. This is to warn them that the terms of the Treaty of Hudaibiyyah over which they and their fellows had gloated, would prove for them an abiding source of ignominious heart-burning.
a
9:91.
b
4:14; 24:53; 33:72.
وَنَزَّلۡنَا مِنَ السَّمَآءِ مَآءً مُّبٰرَکًا فَاَنۡۢبَتۡنَا بِہٖ جَنّٰتٍ وَّحَبَّ الۡحَصِیۡدِ
25:49.
25:49.
24:44; 25:49.
a
25:49.
d
24:44; 25:49.
c
25:49.
اِنَّ الۡمُتَّقِیۡنَ فِیۡ جَنّٰتٍ وَّعُیُوۡنٍ
15:46; 52:18; 68:35; 77:42; 78:32.
15:46; 52:18; 68:35; 77:42; 78:32.
15:46; 52:18; 68:35; 77:42; 78:32.
Commentary:
As against those who flounder in the welter of wrong beliefs and evil deeds and deny the possibility of the Day of Judgement, the righteous and the God-fearing will reside in heavenly gardens, full of springs and streams—the spiritual embodiments of the good deeds they had done in this life.
c
15:46; 52:18; 68:35; 77:42; 78:32.
c
15:46; 52:18; 68:35; 77:42; 78:32.
3902
Commentary:
As against those who flounder in the welter of wrong beliefs and evil deeds and deny the possibility of the Day of Judgement, the righteous and the God-fearing will reside in heavenly gardens, full of springs and streams—the spiritual embodiments of the good deeds they had done in this life.
a
15:46; 52:18; 68:35; 77:42; 78:32.
اِنَّ الۡمُتَّقِیۡنَ فِیۡ جَنّٰتٍ وَّنَہَرٍ
Nahar, besides the meaning given in the text, means, amplitude; light (Aqrab).
Important Words:
نھر besides the meaning given in the text, also means, amplitude; light (Aqrab).
Commentary:
After dealing with the punishment that overtakes disbelievers on account of their rejection of the Divine Message and their evil deeds, the verse refers to the Divine favours and blessings that are bestowed upon the righteous, in this and the next world.
4041
Important Words:
نھر besides the meaning given in the text, also means, amplitude; light (Aqrab).
Commentary:
After dealing with the punishment that overtakes disbelievers on account of their rejection of the Divine Message and their evil deeds, the verse refers to the Divine favours and blessings that are bestowed upon the righteous, in this and the next world.
2917
Nahar, besides the meaning given in the text, means, amplitude; light (Aqrab).
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا تُوۡبُوۡۤا اِلَی اللّٰہِ تَوۡبَۃً نَّصُوۡحًا عَسٰی رَبُّکُمۡ اَنۡ یُّکَفِّرَ عَنۡکُمۡ سَیِّاٰتِکُمۡ وَیُدۡخِلَکُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ یَوۡمَ لَا یُخۡزِی اللّٰہُ النَّبِیَّ وَالَّذِیۡنَ اٰمَنُوۡا مَعَہٗ ۖ نُوۡرُہُمۡ یَسۡعٰی بَیۡنَ اَیۡدِیۡہِمۡ وَبِاَیۡمٰنِہِمۡ یَقُوۡلُوۡنَ رَبَّنَاۤ اَتۡمِمۡ لَنَا نُوۡرَنَا وَاغۡفِرۡ لَنَاۤ ۖ اِنَّکَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
48:6; 64:10.
信者在天园中永无休止地追求完美的欲望在这句话中得到了表达: “我们的养主啊, 求你为了我们 (的益处) 完成我们的光辉吧。” 这说明天园中的生活并不是毫无生气的。相反, 天园中的精神进展将是无限的, 因为当信者获得某阶段所特有的美德的时候, 他们不会就此停止, 而是看到前面还有更高阶段的美德, 发现他们所达到的阶段并非最高阶段, 他们就继而向前, 永无止境。
信者进入天园后将力求 مَغْفِرَة (Maghfirah), 即克服缺陷 (Lane)。 他们将不停地祈求安拉赐予达到完美并完全沐浴在真主的光明中, 他们将继续向上, 把每一阶段与他们所祈求的更高阶段作比较看作有欠缺, 因此将祈求安拉使其度过有欠缺的阶段, 以便他们能够到达更高阶段。这是 اِسْتِغْفَار (Istighfar) 的真正含意, 字面上的意思是“请求宽恕过失。”
لَام عربی میں فائدہ کے معنے ادا کرنے کے لئے آتا ہے اس لئے ہم نے اس کا ترجمہ یہ کیا ہے کہ اے ہمارے ربّ ہمارا نور ہمارے فائدہ کے لئے پورا کر دے۔
48:6; 64:10.
The never-ceasing desire for perfection on the part of believers in Paradise as expressed in the words, 'Our Lord perfect our light for us,' shows that life in Paradise will not be one of inaction. On the contrary, spiritual advance in Paradise will know no end, for as the believers will attain excellence, characteristic of a certain stage, they will not stop at that, but seeing in front of it a higher stage of excellence and finding that the stage at which they had arrived was not the highest stage will proceed further, and so on without end.
It further appears that after entering Paradise, the believers will seek Maghfirah, i.e. suppression of defects (Lane). They will be continually praying to God for the attainment of perfection and complete immersion in Divine Light and will be continually going upwards regarding each state as defective in comparison with a higher one, to which they will aspire, and will therefore pray to God to suppress the defective state that they may be able to get to the higher one. This is the true significance of Istighfar of which the literal meaning is, 'asking forgiveness for one’s lapses.'
8:30; 48:6; 64:10.
Commentary:
The never-ceasing desire for perfection on the part of believers in Paradise as expressed in the words, "Our Lord perfect our light for us," shows that life in Paradise will not be a life of inaction. On the contrary, spiritual advance in Paradise will know no end, for as the believers will attain excellence, characteristic of a certain stage, they will not stop at that, but seeing in front of it a higher stage of excellence and thus finding that the stage at which they had arrived was not the highest stage, will desire the attainment of the next higher stage, and so on without end.
In short the believers will go on making advancement in Paradise and shall never recede a step. Their activity far from ceasing will rather increase. The Holy Prophet is reported to have said that in Paradise the believers will be imparted knowledge of new attributes of God which they will try to copy in themselves.
From the verse it further appears that after entering Paradise, the believers will seek maghfirah, i.e. "suppression of a defect." In this sense of maghfirah the verse means that the righteous will be continually praying to God for the attainment of perfection and complete immersion in divine light. They will be continually going upwards and will regard each state as defective in comparison with a higher one to which they will aspire and will, therefore, pray to God to suppress the defective state that they may be able to get to the higher one. This is the true significance of Istighfar of which the literal meaning is, "asking forgiveness for one’s lapses."
c
48:6; 64:10.
1444
信者在天园中永无休止地追求完美的欲望在这句话中得到了表达: “我们的养主啊, 求你为了我们 (的益处) 完成我们的光辉吧。” 这说明天园中的生活并不是毫无生气的。相反, 天园中的精神进展将是无限的, 因为当信者获得某阶段所特有的美德的时候, 他们不会就此停止, 而是看到前面还有更高阶段的美德, 发现他们所达到的阶段并非最高阶段, 他们就继而向前, 永无止境。
1445
信者进入天园后将力求 مَغْفِرَة (Maghfirah), 即克服缺陷 (Lane)。 他们将不停地祈求安拉赐予达到完美并完全沐浴在真主的光明中, 他们将继续向上, 把每一阶段与他们所祈求的更高阶段作比较看作有欠缺, 因此将祈求安拉使其度过有欠缺的阶段, 以便他们能够到达更高阶段。这是 اِسْتِغْفَار (Istighfar) 的真正含意, 字面上的意思是“请求宽恕过失。”
2
لَام عربی میں فائدہ کے معنے ادا کرنے کے لئے آتا ہے اس لئے ہم نے اس کا ترجمہ یہ کیا ہے کہ اے ہمارے ربّ ہمارا نور ہمارے فائدہ کے لئے پورا کر دے۔
a
8:30; 48:6; 64:10.
4284
Commentary:
The never-ceasing desire for perfection on the part of believers in Paradise as expressed in the words, "Our Lord perfect our light for us," shows that life in Paradise will not be a life of inaction. On the contrary, spiritual advance in Paradise will know no end, for as the believers will attain excellence, characteristic of a certain stage, they will not stop at that, but seeing in front of it a higher stage of excellence and thus finding that the stage at which they had arrived was not the highest stage, will desire the attainment of the next higher stage, and so on without end.
In short the believers will go on making advancement in Paradise and shall never recede a step. Their activity far from ceasing will rather increase. The Holy Prophet is reported to have said that in Paradise the believers will be imparted knowledge of new attributes of God which they will try to copy in themselves.
From the verse it further appears that after entering Paradise, the believers will seek maghfirah, i.e. "suppression of a defect." In this sense of maghfirah the verse means that the righteous will be continually praying to God for the attainment of perfection and complete immersion in divine light. They will be continually going upwards and will regard each state as defective in comparison with a higher one to which they will aspire and will, therefore, pray to God to suppress the defective state that they may be able to get to the higher one. This is the true significance of Istighfar of which the literal meaning is, "asking forgiveness for one’s lapses."
b
48:6; 64:10.
3075
The never-ceasing desire for perfection on the part of believers in Paradise as expressed in the words, 'Our Lord perfect our light for us,' shows that life in Paradise will not be one of inaction. On the contrary, spiritual advance in Paradise will know no end, for as the believers will attain excellence, characteristic of a certain stage, they will not stop at that, but seeing in front of it a higher stage of excellence and finding that the stage at which they had arrived was not the highest stage will proceed further, and so on without end.
3076
It further appears that after entering Paradise, the believers will seek Maghfirah, i.e. suppression of defects (Lane). They will be continually praying to God for the attainment of perfection and complete immersion in Divine Light and will be continually going upwards regarding each state as defective in comparison with a higher one, to which they will aspire, and will therefore pray to God to suppress the defective state that they may be able to get to the higher one. This is the true significance of Istighfar of which the literal meaning is, 'asking forgiveness for one’s lapses.'
لَّا تَجِدُ قَوۡمًا یُّؤۡمِنُوۡنَ بِاللّٰہِ وَالۡیَوۡمِ الۡاٰخِرِ یُوَآدُّوۡنَ مَنۡ حَآدَّ اللّٰہَ وَرَسُوۡلَہٗ وَلَوۡ کَانُوۡۤا اٰبَآءَہُمۡ اَوۡ اَبۡنَآءَہُمۡ اَوۡ اِخۡوٰنَہُمۡ اَوۡ عَشِیۡرَتَہُمۡ ۚ اُولٰٓئِکَ کَتَبَ فِیۡ قُلُوۡبِہِمُ الۡاِیۡمٰنَ وَاَیَّدَہُمۡ بِرُوۡحٍ مِّنۡہُ ۖ وَیُدۡخِلُہُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَا ۚ رَضِیَ اللّٰہُ عَنۡہُمۡ وَرَضُوۡا عَنۡہُ ۚ اُولٰٓئِکَ حِزۡبُ اللّٰہِ ۚ اَلَاۤ اِنَّ حِزۡبَ اللّٰہِ ہُمُ الۡمُفۡلِحُوۡنَ
3:29; 4:145; 9:23.
5:120; 9:100; 98:9.
信者和不信者之间显然不可能有真挚而诚恳的友谊或亲密的关系。两者的理想、原则和宗教信仰南辕北辙, 不存在真正亲密的关系所必不可少的共同兴趣, 那么, 就不能要求信者跟不信者保持亲密无间的关系。笃信安拉之情超越所有其他束缚, 甚至血缘关系。这节经文似有广泛性, 但特别适用于与穆斯林作战的不信者。
5:120; 9:100; 98:9.
3:29; 4:145; 9:23.
Obviously, there could be no true or sincere friendship or relationship of love between the believers and the disbelievers. The ideals, principles and religious beliefs of the two being poles apart, and the community of interests which is the sine qua non of real intimate relationship being non-existent, believers are required not to have intimate and affectionate friendship with disbelievers. The bonds of Faith transcend all other bonds, even the close ties of blood. The verse seems to be of general application. But it applies specially to disbelievers who are at war with Muslims.
3:29; 4:145; 9:23.
5:120; 9:100; 98:9.
Commentary:
Obviously, there could be no true or sincere friendship or relationship of love between the Faithful and the disbelievers. The ideals, principles, and religious beliefs of the two being poles apart and the community of interest which is the sine qua non of intimate relationship being non-existent, the verse requires believers not to have intimate, loving and affectionate friendship with disbelievers. The bond of belief transcends all other bonds even the close ties of blood. The verse seems to have a general application. But it applies specially to disbelievers who are at war with Muslims. See also 60:10. The word, "Allah is well-pleased with them" constitute a Divine certificate of honour that is bestowed upon the Faithful who prefer God and His Messengers to all worldly connections, even very near blood relationships.
a
3:29; 4:145; 9:23.
b
5:120; 9:100; 98:9.
1408
信者和不信者之间显然不可能有真挚而诚恳的友谊或亲密的关系。两者的理想、原则和宗教信仰南辕北辙, 不存在真正亲密的关系所必不可少的共同兴趣, 那么, 就不能要求信者跟不信者保持亲密无间的关系。笃信安拉之情超越所有其他束缚, 甚至血缘关系。这节经文似有广泛性, 但特别适用于与穆斯林作战的不信者。
a
3:29; 4:145; 9:23.
b
5:120; 9:100; 98:9.
4188
Commentary:
Obviously, there could be no true or sincere friendship or relationship of love between the Faithful and the disbelievers. The ideals, principles, and religious beliefs of the two being poles apart and the community of interest which is the sine qua non of intimate relationship being non-existent, the verse requires believers not to have intimate, loving and affectionate friendship with disbelievers. The bond of belief transcends all other bonds even the close ties of blood. The verse seems to have a general application. But it applies specially to disbelievers who are at war with Muslims. See also 60:10. The word, "Allah is well-pleased with them" constitute a Divine certificate of honour that is bestowed upon the Faithful who prefer God and His Messengers to all worldly connections, even very near blood relationships.
a
5:120; 9:100; 98:9.
c
3:29; 4:145; 9:23.
3014
Obviously, there could be no true or sincere friendship or relationship of love between the believers and the disbelievers. The ideals, principles and religious beliefs of the two being poles apart, and the community of interests which is the sine qua non of real intimate relationship being non-existent, believers are required not to have intimate and affectionate friendship with disbelievers. The bonds of Faith transcend all other bonds, even the close ties of blood. The verse seems to be of general application. But it applies specially to disbelievers who are at war with Muslims.
یَغۡفِرۡ لَکُمۡ ذُنُوۡبَکُمۡ وَیُدۡخِلۡکُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ وَمَسٰکِنَ طَیِّبَۃً فِیۡ جَنّٰتِ عَدۡنٍ ۚ ذٰلِکَ الۡفَوۡزُ الۡعَظِیۡمُ
9:72; 19:62; 20:77.
9:72; 19:62; 20:77.
9:72; 19:62; 20:77.
Commentary:
The verse purports to say that Muslims, by preaching Islamic ideals and principles to the world, will prosper and Islam will advance and make progress.
b
9:72; 19:62; 20:77.
a
9:72; 19:62; 20:77.
4232
Commentary:
The verse purports to say that Muslims, by preaching Islamic ideals and principles to the world, will prosper and Islam will advance and make progress.
b
9:72; 19:62; 20:77.
یَوۡمَ یَجۡمَعُکُمۡ لِیَوۡمِ الۡجَمۡعِ ۖ ذٰلِکَ یَوۡمُ التَّغَابُنِ ۗ وَمَنۡ یُّؤۡمِنۡۢ بِاللّٰہِ وَیَعۡمَلۡ صٰلِحًا یُّکَفِّرۡ عَنۡہُ سَیِّاٰتِہٖ وَیُدۡخِلۡہُ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَاۤ اَبَدًا ۚ ذٰلِکَ الۡفَوۡزُ الۡعَظِیۡمُ
8:30; 48:6; 66:9.
8:30; 48:6; 66:9.
The expression, Yaumut-Taghabun, has been variously interpreted as: (1) The day of losses and gains, i.e. when believers will know what they had gained and disbelievers what they had lost. (2) The day of the manifestation of loss, i.e. on that day disbelievers will realize how much they had been deficient in the discharge of their duties to God and man and thus their loss will become manifest to them. (3) The day when believers will attribute defect or deficiency to lack of wisdom of disbelievers in that they had preferred disbelief to belief (Mufradat).
8:30; 48:6; 66:9.
Important Words:
التغابن (mutual gain and loss) is derived from غبن. They say غبنه i.e. he deprived, cheated or made him suffer loss in selling or overcame him in buying and selling. غبن رأیه (ghabina) means, he was or became deficient in his opinion or judgement. غبن الشیء means, he was unmindful or neglectful of the thing. In view of the root meaning of the word, the expression یوم التغابنhas been variously interpreted as: (1) The Day of mutual gain and loss i.e. when believers will know what they had gained and disbelievers what they had lost. (2) The Day of the Manifestation of Loss i.e. people will realize how far they had been deficient in the discharge of their duties to God and man and thus their loss will become manifest. (3) The Day when the inmates of Paradise will over-reach the inmates of Hell by the state of enjoyment in which the former will be and the punishment which the latter will experience. (4) The Day when believers will attribute defect or deficiency to the lack of wisdom of disbelievers in that they had preferred disbelief to belief (Lane, Mufradat & Aqrab).
d
8:30; 48:6; 66:9.
c
8:30; 48:6; 66:9.
4262
Important Words:
التغابن (mutual gain and loss) is derived from غبن. They say غبنه i.e. he deprived, cheated or made him suffer loss in selling or overcame him in buying and selling. غبن رأیه (ghabina) means, he was or became deficient in his opinion or judgement. غبن الشیء means, he was unmindful or neglectful of the thing. In view of the root meaning of the word, the expression یوم التغابنhas been variously interpreted as: (1) The Day of mutual gain and loss i.e. when believers will know what they had gained and disbelievers what they had lost. (2) The Day of the Manifestation of Loss i.e. people will realize how far they had been deficient in the discharge of their duties to God and man and thus their loss will become manifest. (3) The Day when the inmates of Paradise will over-reach the inmates of Hell by the state of enjoyment in which the former will be and the punishment which the latter will experience. (4) The Day when believers will attribute defect or deficiency to the lack of wisdom of disbelievers in that they had preferred disbelief to belief (Lane, Mufradat & Aqrab).
b
8:30; 48:6; 66:9.
3061
The expression, Yaumut-Taghabun, has been variously interpreted as: (1) The day of losses and gains, i.e. when believers will know what they had gained and disbelievers what they had lost. (2) The day of the manifestation of loss, i.e. on that day disbelievers will realize how much they had been deficient in the discharge of their duties to God and man and thus their loss will become manifest to them. (3) The day when believers will attribute defect or deficiency to lack of wisdom of disbelievers in that they had preferred disbelief to belief (Mufradat).
رَّسُوۡلًا یَّتۡلُوۡا عَلَیۡکُمۡ اٰیٰتِ اللّٰہِ مُبَیِّنٰتٍ لِّیُخۡرِجَ الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ مِنَ الظُّلُمٰتِ اِلَی النُّوۡرِ ۚ وَمَنۡ یُّؤۡمِنۡۢ بِاللّٰہِ وَیَعۡمَلۡ صٰلِحًا یُّدۡخِلۡہُ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَاۤ اَبَدًا ۖ قَدۡ اَحۡسَنَ اللّٰہُ لَہٗ رِزۡقًا
2:258; 5:17.
یہاں لاَم ِعاقبت ہے۔
2:258; 5:17.
2:258; 5:17; 14:6.
b
2:258; 5:17.
1
یہاں لاَم ِعاقبت ہے۔
b
2:258; 5:17; 14:6.
b
2:258; 5:17.
اُولٰٓئِکَ فِیۡ جَنّٰتٍ مُّکۡرَمُوۡنَ
18:108; 23:12.
18:108; 23:12.
18:108; 23:12.
Commentary:
These verses (vv. 24-33) mention those seven special marks of a true believer the possession of which leaves nothing to be desired and renders him fully deserving of the highest reward—the love and pleasure of God—which in the Quran is termed as الفردوس (23:12) or الجنة (the Garden). See also 23:12.
e
18:108; 23:12.
e
18:108; 23:12.
4380
Commentary:
These verses (vv. 24-33) mention those seven special marks of a true believer the possession of which leaves nothing to be desired and renders him fully deserving of the highest reward—the love and pleasure of God—which in the Quran is termed as الفردوس (23:12) or الجنة (the Garden). See also 23:12.
c
18:108; 23:12.
وَیُمۡدِدۡکُمۡ بِاَمۡوٰلٍ وَّبَنِیۡنَ وَیَجۡعَل لَّکُمۡ جَنّٰتٍ وَّیَجۡعَل لَّکُمۡ اَنۡہٰرًا
فِیۡ جَنّٰتٍ یَّتَسَآءَلُوۡنَ