قَوْسَيْنِ
Appears 1 times in Quran
Occurrences in Quran
Found 1 verses containing "قَوْسَيْنِ".
فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ
قَاب (Qab) 的意思是: (1)弓的把手和曲柄端点之间的部位; (2) 弓的两端距离; (3) 尺寸或距离。阿拉伯人说 بَيْنَهُمَا قَابَ قَوْسَيْنِ (Bainahuma Qaba Qausaini), 意思是在他们二人之间有一张弓的尺寸, 也就是说他们之间的关系很密切。阿拉伯有谚语 رَمَوْنَا عَنْ قَوْسٍ وَاحِدٍ (Ramauna ‘an Qausin Wahidin), 即他们用一张弓向我们射箭, 意思是他们一致反对我们。因此这个词的意思是指, 完全一致 (Lane, لِسَان, Lisan & زَمَخْشَرِی, Zamakhshari) 。不管 قَابَ (Qab) 意指什么, 短语 قَابَ قَوْسَيْنِ (Qaba Qausaini) 是指二人之间十分密切的结合。这一节的大意是说, 穆圣继续攀登精神升迁的高峰, 向安拉靠近到他们之间的距离消失, 穆圣仿佛成了两张弓上的一根弦。这一谚语令人想到阿拉伯古风, 根据这个古风, 当二人立誓结为莫逆之交的时候就把他们的弓联结成一张弓的样子, 然后在那联在一起的弓上放一箭, 以此表示二人合而为一似的, 对一个人的攻击就等于对另一个人的攻击。如果 تَدَلَّی (Tadalla) 这词可以适用于安拉, 那么这里的意思是, 穆圣升到安拉身边, 安拉降到穆圣那儿, 直到二者合而为一。这里还有一个美妙动人的意义, 即一方面穆圣跟他的养主和创造者完全融合在一起, 他似乎成为安拉的形象, 另一方面他降临人间, 对人间满怀着热爱、同情和关心, 所以在他身上安拉常德和人类天性是合并在一起的, 他成为安拉常德和人类天性的两弓一弦的中心点。“还要接近” 是指穆圣和安拉之间的关系要比想象的更接近、更密切。
第8-18节经文描写了 مِعْرَاج (Mi‘raj), 即穆圣的精神升天, 他在那时精神上升迁到了诸天, 并获准一睹安拉精神显现, 在精神上升迁得十分靠近他的创造者。实际上这是一次双重的精神经历, 包括了穆圣的精神升天和安拉降临向他显现。在大家心中, 穆圣的 (精神升天) 和穆圣去耶路撒冷的精神夜行有混淆, 这两者显然很有差别。إِسْرَاء (Isra) 穆圣的精神夜行是在 “号召” 的第11或第12年发生 (زُرْقَانی, Zurqani), 而穆圣所经历的精神升天是在第一次向阿比西亚迁移之后不久的第5年, 原早6、7年对圣训中所提到的这两件事的细节加以仔细研究, 也可以使这个看法站得住脚。对于精神升天和精神夜行这两件事彼此显然很有差别的详细说明, 见注释695。
Qab means, the portion of a bow that is between the part which is grasped by the hand and the curved extremity; (2) from one extremity of the bow to the other; (3) measure or space. The Arabs say, Bainahuma Qaba Qausaini, i.e. between them two is the measure of a bow, which means that there is very close relationship between them. The Arab proverb, Ramauna ‘an Qausin Wahidin, i.e. they shot at us from one bow, signifies that they were unanimous against us. The word thus denotes complete agreement (Lane, Lisan & Zamakhshari). Whatever may be the significance of the word Qab, the expression, Qaba Qausaini, indicates very close union between two persons. The verse purports to say that the Holy Prophet continued to scale the heights of Spiritual Ascension and to approach near God till all distance between them disappeared and the Holy Prophet became, as it were, "one chord to two bows." The proverb reminds us of an ancient Arab custom according to which when two
Important Words:
قاب (chord) substantive noun from قاب (qaba) which means, he was or became near or he approached. قاب means, the portion of a bow that is between the part that is grasped by the hand and the curved extremity; or from one extremity of the bow to the other; measure or space. The Arabs say بینھما قاب قوسین i.e. between them two is the measure of a bow, which means that there is a very close relationship between them. The Arabic proverb رمونا عن قوس واحد i.e. they shot at us from one bow, means, they were unanimous against us. The word thus denotes complete agreement (Lane, Lisan & Zamakhshari).
Commentary:
Whatever may be the significance of the word قاب, the expression قاب قوسین indicates very close union between two persons. In this sense of the expression the verse purports to say that the Holy Prophet continued to scale the heights of spiritual ascension and to approach near God till all distance between them disappeared and the Prophet became, as it were, "one chord to two bows." The verse reminds of an ancient Arab custom according to which when two persons pledged themselves to firm friendship they would join their bows in such a way that they appeared as one and then they would shoot an arrow from that combined bow; thus indicating that they had become, as it were, one person, and that an attack on one was an attack on the other. If the word تدلی be taken to apply to God, the verse would mean that the Holy Prophet went up to God and God came down to him till they both became, as it were, united into one person.
The expression فکان قاب قوسین possesses yet another very beautiful and subtle significance, viz. that while on the one hand the Holy Prophet became so completely merged in his Lord and Creator that he became, as it were, His image (پیکر او شد سراسر صورت رب رحیم), on the other he came down to mankind and became so full of love, sympathy and solicitude that Divinity and humanity became united in him, and in the Quranic words he became the central point of the chord of the two bows of Divinity and humanity.
The words أو أدنی signify that the relationship between the Holy Prophet and God became closer and more intimate than could be conceived.
Verses 8-18 describe the Spiritual Ascension (معراج) of the Holy Prophet, when he was spiritually transported to heavens and was vouchsafed the view of a spiritual manifestation of God, and ascended spiritually very close to his Maker. The Mi‘raj was, in fact, a double spiritual experience, comprising the spiritual ascent of the Holy Prophet, and the descent towards him of God’s manifestation. The Mi‘raj (Spiritual Ascension) has become confused in popular mind with Isra’ اسرا (or Spiritual Night Journey of the Prophet to Jerusalem), from which it is quite distinct and separate. The Isra’ took place in the eleventh or twelfth year of the Call (Zurqani) while the Holy Prophet had the experience of the Mi‘raj or Spiritual Ascension to heavens in its 5th year, shortly after the first migration to Abyssinia, six or seven years earlier. A careful and minute study of the details of these two incidents mentioned in the Hadith also supports this view. For a detailed exposition of the two incidents,—the Mi‘raj and the Isra’,—being separate and distinct from each other, see 17:2.
1329
قَاب (Qab) 的意思是: (1)弓的把手和曲柄端点之间的部位; (2) 弓的两端距离; (3) 尺寸或距离。阿拉伯人说 بَيْنَهُمَا قَابَ قَوْسَيْنِ (Bainahuma Qaba Qausaini), 意思是在他们二人之间有一张弓的尺寸, 也就是说他们之间的关系很密切。阿拉伯有谚语 رَمَوْنَا عَنْ قَوْسٍ وَاحِدٍ (Ramauna ‘an Qausin Wahidin), 即他们用一张弓向我们射箭, 意思是他们一致反对我们。因此这个词的意思是指, 完全一致 (Lane, لِسَان, Lisan & زَمَخْشَرِی, Zamakhshari) 。不管 قَابَ (Qab) 意指什么, 短语 قَابَ قَوْسَيْنِ (Qaba Qausaini) 是指二人之间十分密切的结合。这一节的大意是说, 穆圣继续攀登精神升迁的高峰, 向安拉靠近到他们之间的距离消失, 穆圣仿佛成了两张弓上的一根弦。这一谚语令人想到阿拉伯古风, 根据这个古风, 当二人立誓结为莫逆之交的时候就把他们的弓联结成一张弓的样子, 然后在那联在一起的弓上放一箭, 以此表示二人合而为一似的, 对一个人的攻击就等于对另一个人的攻击。如果 تَدَلَّی (Tadalla) 这词可以适用于安拉, 那么这里的意思是, 穆圣升到安拉身边, 安拉降到穆圣那儿, 直到二者合而为一。这里还有一个美妙动人的意义, 即一方面穆圣跟他的养主和创造者完全融合在一起, 他似乎成为安拉的形象, 另一方面他降临人间, 对人间满怀着热爱、同情和关心, 所以在他身上安拉常德和人类天性是合并在一起的, 他成为安拉常德和人类天性的两弓一弦的中心点。“还要接近” 是指穆圣和安拉之间的关系要比想象的更接近、更密切。
第8-18节经文描写了 مِعْرَاج (Mi‘raj), 即穆圣的精神升天, 他在那时精神上升迁到了诸天, 并获准一睹安拉精神显现, 在精神上升迁得十分靠近他的创造者。实际上这是一次双重的精神经历, 包括了穆圣的精神升天和安拉降临向他显现。在大家心中, 穆圣的 (精神升天) 和穆圣去耶路撒冷的精神夜行有混淆, 这两者显然很有差别。إِسْرَاء (Isra) 穆圣的精神夜行是在 “号召” 的第11或第12年发生 (زُرْقَانی, Zurqani), 而穆圣所经历的精神升天是在第一次向阿比西亚迁移之后不久的第5年, 原早6、7年对圣训中所提到的这两件事的细节加以仔细研究, 也可以使这个看法站得住脚。对于精神升天和精神夜行这两件事彼此显然很有差别的详细说明, 见注释695。
3974
Important Words:
قاب (chord) substantive noun from قاب (qaba) which means, he was or became near or he approached. قاب means, the portion of a bow that is between the part that is grasped by the hand and the curved extremity; or from one extremity of the bow to the other; measure or space. The Arabs say بینھما قاب قوسین i.e. between them two is the measure of a bow, which means that there is a very close relationship between them. The Arabic proverb رمونا عن قوس واحد i.e. they shot at us from one bow, means, they were unanimous against us. The word thus denotes complete agreement (Lane, Lisan & Zamakhshari).
Commentary:
Whatever may be the significance of the word قاب, the expression قاب قوسین indicates very close union between two persons. In this sense of the expression the verse purports to say that the Holy Prophet continued to scale the heights of spiritual ascension and to approach near God till all distance between them disappeared and the Prophet became, as it were, "one chord to two bows." The verse reminds of an ancient Arab custom according to which when two persons pledged themselves to firm friendship they would join their bows in such a way that they appeared as one and then they would shoot an arrow from that combined bow; thus indicating that they had become, as it were, one person, and that an attack on one was an attack on the other. If the word تدلی be taken to apply to God, the verse would mean that the Holy Prophet went up to God and God came down to him till they both became, as it were, united into one person.
The expression فکان قاب قوسین possesses yet another very beautiful and subtle significance, viz. that while on the one hand the Holy Prophet became so completely merged in his Lord and Creator that he became, as it were, His image (پیکر او شد سراسر صورت رب رحیم), on the other he came down to mankind and became so full of love, sympathy and solicitude that Divinity and humanity became united in him, and in the Quranic words he became the central point of the chord of the two bows of Divinity and humanity.
The words أو أدنی signify that the relationship between the Holy Prophet and God became closer and more intimate than could be conceived.
Verses 8-18 describe the Spiritual Ascension (معراج) of the Holy Prophet, when he was spiritually transported to heavens and was vouchsafed the view of a spiritual manifestation of God, and ascended spiritually very close to his Maker. The Mi‘raj was, in fact, a double spiritual experience, comprising the spiritual ascent of the Holy Prophet, and the descent towards him of God’s manifestation. The Mi‘raj (Spiritual Ascension) has become confused in popular mind with Isra’ اسرا (or Spiritual Night Journey of the Prophet to Jerusalem), from which it is quite distinct and separate. The Isra’ took place in the eleventh or twelfth year of the Call (Zurqani) while the Holy Prophet had the experience of the Mi‘raj or Spiritual Ascension to heavens in its 5th year, shortly after the first migration to Abyssinia, six or seven years earlier. A careful and minute study of the details of these two incidents mentioned in the Hadith also supports this view. For a detailed exposition of the two incidents,—the Mi‘raj and the Isra’,—being separate and distinct from each other, see 17:2.
2876
Qab means, the portion of a bow that is between the part which is grasped by the hand and the curved extremity; (2) from one extremity of the bow to the other; (3) measure or space. The Arabs say, Bainahuma Qaba Qausaini, i.e. between them two is the measure of a bow, which means that there is very close relationship between them. The Arab proverb, Ramauna ‘an Qausin Wahidin, i.e. they shot at us from one bow, signifies that they were unanimous against us. The word thus denotes complete agreement (Lane, Lisan & Zamakhshari). Whatever may be the significance of the word Qab, the expression, Qaba Qausaini, indicates very close union between two persons. The verse purports to say that the Holy Prophet continued to scale the heights of Spiritual Ascension and to approach near God till all distance between them disappeared and the Holy Prophet became, as it were, "one chord to two bows." The proverb reminds us of an ancient Arab custom according to which when two