ROOT و ك ا
11 verses • 6 derived words
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 11 verses containing words derived from "w k A".
فَلَمَّا سَمِعَتْ بِمَكْرِهِنَّ أَرْسَلَتْ إِلَيْهِنَّ وَأَعْتَدَتْ لَهُنَّ مُتَّكَـًٔا وَءَاتَتْ كُلَّ وَٰحِدَةٍ مِّنْهُنَّ سِكِّينًا وَقَالَتِ ٱخْرُجْ عَلَيْهِنَّ ۖ فَلَمَّا رَأَيْنَهُۥٓ أَكْبَرْنَهُۥ وَقَطَّعْنَ أَيْدِيَهُنَّ وَقُلْنَ حَٰشَ لِلَّهِ مَا هَٰذَا بَشَرًا إِنْ هَٰذَآ إِلَّا مَلَكٌ كَرِيمٌ
یعنی انگلیاں دانتوں میں دبالیں۔
12:51.
12:52.
They thought very highly of him.
The expression, cut their hands, may signify that when the women looked at Joseph, they were so struck with his saintly and handsome visage that in a state of forgetfulness some of them happened to cut their hands with the knives they were holding in their hands. Or the sentence may be taken as figuratively expressing their wonder and amazement. The Arabic expression, ‘Addul Anamili, i.e. biting the finger-ends is also used to express surprise, and because sometimes the whole of a thing is used for a part, the word 'hands' may be said to have been here used for 'finger-ends.' According to the Talmud, oranges were served to the guests and the women inadvertently cut their hands owing to their being engrossed in looking at Joseph (Jew. Enc. & Talmud).
12:51.
12:52.
Important Words:
متکا (repast) is derived from وکأ. They say, واکأعلی یدیه i.e. he leaned upon his hands or arms. اوکأه means, he set up for him a thing upon which to recline. اتکأ means, he sat leaning upon one of his sides; he leaned or rested his back or his side against a thing; he leaned or reclined upon a thing; he reclined upon a cushion. They say اتکأنا عند فلان i.e. we ate a repast with such a one. متکأ means, a place in which one reclines: a chamber or sitting room; that upon which one leans or reclines in eating, drinking or talking; food or repast, so called because high people used to recline when they sat to eat (Lane & Aqrab).
حاش لله (Allah be glorified). حاش is derived from حشی which means, he breathed short or he panted for breath or was out of breath. حاشاه منھم means, he set him aside as excluded from the description of the company or party; he excluded him from them, i.e. made an exception in regard to him. حاش لك means, far art thou from being included among those of whom I speak. حاش لله means, I ascribe unto God remoteness from every imperfection or freedom therefrom; generally implying wonder or admiration. The expression may be rendered as "How far or how free is God from every imperfection!" It is also used in the sense of معاذ الله i.e. I seek protection by God (Lane).
Commentary:
The verse purports to say that when Potiphar’s wife heard of what the women in the city were saying about her infatuation for Joseph, she thought they really believed her to be guilty though outwardly they talked in such a manner as to show that they sought to exculpate her. So in order to remove their suspicions, she invited them to a feast. Tables were laid and a knife was provided for each of them. When all the guests were assembled, she asked Joseph to come out and serve them, but hardly had they cast a glance over his face when his innocent look and angelic appearance made them convinced of the purity of his conduct and all their suspicions so far as Joseph was concerned were dissipated.
The expression, cut their hands, may mean that when the women looked at Joseph, they were so struck with his saintly appearance that in a state of forgetfulness some of them happened to cut their hands with the knives they had. Or the sentence may be taken as figuratively expressing their wonder and amazement. The Arabic expression عض الانامل (biting the finger ends) is also used to express surprise, and, as sometimes the whole is used for a part, therefore the word "hands" may be said to have been here used for "finger-ends." According to the Talmud, oranges were served to the guests and the women inadvertently cut their hands owing to their being engrossed in looking at Joseph (Jew. Enc. & Talmud).
Incidentally, the verse shows that the word "angel" can also be used for a righteous and holy man. The verse also throws interesting light on the social customs of those days—the laying of cushioned seats and the use of knives, etc.
a
12:51.
b
12:52.
2
یعنی انگلیاں دانتوں میں دبالیں۔
a
12:51.
b
12:52.
1535
Important Words:
متکا (repast) is derived from وکأ. They say, واکأعلی یدیه i.e. he leaned upon his hands or arms. اوکأه means, he set up for him a thing upon which to recline. اتکأ means, he sat leaning upon one of his sides; he leaned or rested his back or his side against a thing; he leaned or reclined upon a thing; he reclined upon a cushion. They say اتکأنا عند فلان i.e. we ate a repast with such a one. متکأ means, a place in which one reclines: a chamber or sitting room; that upon which one leans or reclines in eating, drinking or talking; food or repast, so called because high people used to recline when they sat to eat (Lane & Aqrab).
حاش لله (Allah be glorified). حاش is derived from حشی which means, he breathed short or he panted for breath or was out of breath. حاشاه منھم means, he set him aside as excluded from the description of the company or party; he excluded him from them, i.e. made an exception in regard to him. حاش لك means, far art thou from being included among those of whom I speak. حاش لله means, I ascribe unto God remoteness from every imperfection or freedom therefrom; generally implying wonder or admiration. The expression may be rendered as "How far or how free is God from every imperfection!" It is also used in the sense of معاذ الله i.e. I seek protection by God (Lane).
Commentary:
The verse purports to say that when Potiphar’s wife heard of what the women in the city were saying about her infatuation for Joseph, she thought they really believed her to be guilty though outwardly they talked in such a manner as to show that they sought to exculpate her. So in order to remove their suspicions, she invited them to a feast. Tables were laid and a knife was provided for each of them. When all the guests were assembled, she asked Joseph to come out and serve them, but hardly had they cast a glance over his face when his innocent look and angelic appearance made them convinced of the purity of his conduct and all their suspicions so far as Joseph was concerned were dissipated.
The expression, cut their hands, may mean that when the women looked at Joseph, they were so struck with his saintly appearance that in a state of forgetfulness some of them happened to cut their hands with the knives they had. Or the sentence may be taken as figuratively expressing their wonder and amazement. The Arabic expression عض الانامل (biting the finger ends) is also used to express surprise, and, as sometimes the whole is used for a part, therefore the word "hands" may be said to have been here used for "finger-ends." According to the Talmud, oranges were served to the guests and the women inadvertently cut their hands owing to their being engrossed in looking at Joseph (Jew. Enc. & Talmud).
Incidentally, the verse shows that the word "angel" can also be used for a righteous and holy man. The verse also throws interesting light on the social customs of those days—the laying of cushioned seats and the use of knives, etc.
a
12:51.
b
12:52.
1379A
They thought very highly of him.
1380
The expression, cut their hands, may signify that when the women looked at Joseph, they were so struck with his saintly and handsome visage that in a state of forgetfulness some of them happened to cut their hands with the knives they were holding in their hands. Or the sentence may be taken as figuratively expressing their wonder and amazement. The Arabic expression, ‘Addul Anamili, i.e. biting the finger-ends is also used to express surprise, and because sometimes the whole of a thing is used for a part, the word 'hands' may be said to have been here used for 'finger-ends.' According to the Talmud, oranges were served to the guests and the women inadvertently cut their hands owing to their being engrossed in looking at Joseph (Jew. Enc. & Talmud).
أُو۟لَٰٓئِكَ لَهُمْ جَنَّٰتُ عَدْنٍ تَجْرِى مِن تَحْتِهِمُ ٱلْأَنْهَٰرُ يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَيَلْبَسُونَ ثِيَابًا خُضْرًا مِّن سُندُسٍ وَإِسْتَبْرَقٍ مُّتَّكِـِٔينَ فِيهَا عَلَى ٱلْأَرَآئِكِ ۚ نِعْمَ ٱلثَّوَابُ وَحَسُنَتْ مُرْتَفَقًا
15:48; 36:57; 83:24.
9:72; 13:24; 19:62; 20:77; 35:34; 38:51; 61:13; 98:9.
Gold bracelets being symbols of royalty, the verse may signify that Muslims will become rulers of vast and mighty empires and will enjoy great power, honour and dignity and their womenfolk will wear garments of fine silk and heavy brocade interwoven with gold. This prophecy was fulfilled when the treasures of Persia and Rome were laid at the feet of the illiterate Arabs who used to wear clothes made of coarse skins and of the hair of animals.
9:72; 13:24; 19:62; 20:77; 35:34; 38:51; 61:13; 98:9.
15:48; 36:57; 83:24.
Important Words:
اساور (bracelets) is the plural of سوار which is derived from سار. They say سار او تسور الحائط i.e. he climbed or scaled the wall. تسورalso means, he put on or decked himself with bracelets. سوار means, a man’s or woman’s bracelet of silver or of gold (Lane & Aqrab).
سندس (fine silk) means, thin or fine دیباج (silk brocade) or thin or fine حریر (silk). It is opposed to استبرق (Lane).
استبرق (heavy brocade) is derived from برق which means, it shone, gleamed or glistened. استبرق means, thick دیباج (silk brocade) or دیباج interwoven with gold; thick silk (Lane & Aqrab).
ارائک (raised couches) is the plural of اریکة which is derived from ارک which means, he persisted or persevered. They say ارک بالمکان i.e. he remained in the house, not quitting it. The Arabs say ارک الامر فی عنقه i.e. he compelled him to do the thing; he made him cleave to it. اریکة means, a raised couch in a tent or chamber decorated and adorned with cloth and curtains for a bride; a bed spread upon the ground to sit upon; anything upon which one reclines; a raised couch (Lane & Aqrab).
Commentary:
The wearing of bracelets of gold may refer either to this life or the next. In the former case, the words, They will be adorned therein with bracelets of gold, mean that gold bracelets being symbols of royalty, Muslims will become rulers of vast and mighty empires. But taken as referring to the next life they connote a spiritual sense, meaning that good works of Muslims in this life would assume an embodied form in the next. Or "bracelets of gold" may signify special marks of honour, i.e. the Faithful will enjoy great power, honour and dignity and their womenfolk will wear garments of fine silk and heavy brocade interwoven with gold. This prophecy was fulfilled when the treasures of Persia and Rome were laid at the feet of so-called illiterate and half-civilized Arabs who wore clothes made of coarse skins and the hair of animals.
The words, how good the reward, imply that these things will not make Muslims lovers of ease and luxury and will not lead to their moral or spiritual death. On the contrary they will prove "a good reward" for them, that is, these things will give them peace and contentment of mind.
The words, and how excellent the place of rest, signify that contacts and friendships formed in accordance with Quranic teaching, being based on sincere and honest motives, will not lead to war and mutual hatred but will bring about real peace and concord in the world.
a
9:72; 13:24; 19:62; 20:77; 35:34; 38:51; 61:13; 98:9.
b
15:48; 36:57; 83:24.
b
9:72; 13:24; 19:62; 20:77; 35:34; 38:51; 61:13; 98:9.
c
15:48; 36:57; 83:24.
2072
Important Words:
اساور (bracelets) is the plural of سوار which is derived from سار. They say سار او تسور الحائط i.e. he climbed or scaled the wall. تسورalso means, he put on or decked himself with bracelets. سوار means, a man’s or woman’s bracelet of silver or of gold (Lane & Aqrab).
سندس (fine silk) means, thin or fine دیباج (silk brocade) or thin or fine حریر (silk). It is opposed to استبرق (Lane).
استبرق (heavy brocade) is derived from برق which means, it shone, gleamed or glistened. استبرق means, thick دیباج (silk brocade) or دیباج interwoven with gold; thick silk (Lane & Aqrab).
ارائک (raised couches) is the plural of اریکة which is derived from ارک which means, he persisted or persevered. They say ارک بالمکان i.e. he remained in the house, not quitting it. The Arabs say ارک الامر فی عنقه i.e. he compelled him to do the thing; he made him cleave to it. اریکة means, a raised couch in a tent or chamber decorated and adorned with cloth and curtains for a bride; a bed spread upon the ground to sit upon; anything upon which one reclines; a raised couch (Lane & Aqrab).
Commentary:
The wearing of bracelets of gold may refer either to this life or the next. In the former case, the words, They will be adorned therein with bracelets of gold, mean that gold bracelets being symbols of royalty, Muslims will become rulers of vast and mighty empires. But taken as referring to the next life they connote a spiritual sense, meaning that good works of Muslims in this life would assume an embodied form in the next. Or "bracelets of gold" may signify special marks of honour, i.e. the Faithful will enjoy great power, honour and dignity and their womenfolk will wear garments of fine silk and heavy brocade interwoven with gold. This prophecy was fulfilled when the treasures of Persia and Rome were laid at the feet of so-called illiterate and half-civilized Arabs who wore clothes made of coarse skins and the hair of animals.
The words, how good the reward, imply that these things will not make Muslims lovers of ease and luxury and will not lead to their moral or spiritual death. On the contrary they will prove "a good reward" for them, that is, these things will give them peace and contentment of mind.
The words, and how excellent the place of rest, signify that contacts and friendships formed in accordance with Quranic teaching, being based on sincere and honest motives, will not lead to war and mutual hatred but will bring about real peace and concord in the world.
a
15:48; 36:57; 83:24.
e
9:72; 13:24; 19:62; 20:77; 35:34; 38:51; 61:13; 98:9.
1688
Gold bracelets being symbols of royalty, the verse may signify that Muslims will become rulers of vast and mighty empires and will enjoy great power, honour and dignity and their womenfolk will wear garments of fine silk and heavy brocade interwoven with gold. This prophecy was fulfilled when the treasures of Persia and Rome were laid at the feet of the illiterate Arabs who used to wear clothes made of coarse skins and of the hair of animals.
قَالَ هِىَ عَصَاىَ أَتَوَكَّؤُا۟ عَلَيْهَا وَأَهُشُّ بِهَا عَلَىٰ غَنَمِى وَلِىَ فِيهَا مَـَٔارِبُ أُخْرَىٰ
Ma’arib (uses) is the plural of Ma’ribah, which is derived from ariba. They say Ariba Ilaihi, i.e. he wanted it and sought it; and Ma’arib means, wants, uses, needs, requirements, purposes (Lane).
Important Words:
عصا (rod). عصا الرجل means, he beat the man with a rod. عصا القوم means, he brought together the people, or he made them agree on some matters of common concern. عصا means, a rod strong enough to support the weight of a man; communal and family life; a community; the shin-bone. شق العصا means, he separated himself from the community. شقوا عصا المسلمین means, they caused a split in the ranks of the Muslim community (Aqrab & Lane).
مآرب (uses) is the plural of مأربة which is derived from أرب (ariba). They say أرب بالشیء i.e. he became devoted to the thing. أرب الیه او به means, he wanted it and sought it. أربة means, want; intellect. غیر اولی الاربة means, idiots; persons deficient in intellect; persons such as have no need of women. مآرب means, wants, uses, needs, requirements, purposes (Lane & Aqrab).
Commentary:
God had only asked Moses what was in his hand. Moses did not confine himself to giving a direct reply, viz. that it was only a rod that he had held in his hand but also went on to enumerate some of its uses. It may be that taking advantage of his communion with the Divine Being, Moses desired to prolong the blessed talk.
As stated above it was a vision that Moses had seen and "rod" in the language of visions signifies a Prophet’s own community or people and "sheep" signifies those who do not actually belong to his community but only are under his care and protection. Moses’s reply meant that he not only invited and welcomed the help of his own people and relied upon their support in the furtherance of his own cause but also looked after the interests of other people who were under his protection but did not actually belong to his community.
2251
Important Words:
عصا (rod). عصا الرجل means, he beat the man with a rod. عصا القوم means, he brought together the people, or he made them agree on some matters of common concern. عصا means, a rod strong enough to support the weight of a man; communal and family life; a community; the shin-bone. شق العصا means, he separated himself from the community. شقوا عصا المسلمین means, they caused a split in the ranks of the Muslim community (Aqrab & Lane).
مآرب (uses) is the plural of مأربة which is derived from أرب (ariba). They say أرب بالشیء i.e. he became devoted to the thing. أرب الیه او به means, he wanted it and sought it. أربة means, want; intellect. غیر اولی الاربة means, idiots; persons deficient in intellect; persons such as have no need of women. مآرب means, wants, uses, needs, requirements, purposes (Lane & Aqrab).
Commentary:
God had only asked Moses what was in his hand. Moses did not confine himself to giving a direct reply, viz. that it was only a rod that he had held in his hand but also went on to enumerate some of its uses. It may be that taking advantage of his communion with the Divine Being, Moses desired to prolong the blessed talk.
As stated above it was a vision that Moses had seen and "rod" in the language of visions signifies a Prophet’s own community or people and "sheep" signifies those who do not actually belong to his community but only are under his care and protection. Moses’s reply meant that he not only invited and welcomed the help of his own people and relied upon their support in the furtherance of his own cause but also looked after the interests of other people who were under his protection but did not actually belong to his community.
1816
Ma’arib (uses) is the plural of Ma’ribah, which is derived from ariba. They say Ariba Ilaihi, i.e. he wanted it and sought it; and Ma’arib means, wants, uses, needs, requirements, purposes (Lane).
هُمْ وَأَزْوَٰجُهُمْ فِى ظِلَٰلٍ عَلَى ٱلْأَرَآئِكِ مُتَّكِـُٔونَ
a
15:48; 18:32; 83:24.
1074
如果一个人能和他所爱的另一个人分享一切快乐和幸福, 那么, 其快乐和幸福会倍增。
a
15:48; 18:32; 83:24.
3251
Commentary:
All joy and happiness increases manifold if one shares it with another whom he loves.
b
15:48; 18:32; 83:24.
2455
All joy and happiness increases manifold if one shares it with another whom he loves.
مُتَّكِـِٔينَ فِيهَا يَدْعُونَ فِيهَا بِفَٰكِهَةٍ كَثِيرَةٍ وَشَرَابٍ
18:32; 36:57; 83:24.
18:32; 36:57; 83:24.
18:32; 36:57; 83:24.
b
18:32; 36:57; 83:24.
a
18:32; 36:57; 83:24.
a
18:32; 36:57; 83:24.
وَلِبُيُوتِهِمْ أَبْوَٰبًا وَسُرُرًا عَلَيْهَا يَتَّكِـُٔونَ
مُتَّكِـِٔينَ عَلَىٰ سُرُرٍ مَّصْفُوفَةٍ ۖ وَزَوَّجْنَٰهُم بِحُورٍ عِينٍ
18:32; 55:55; 76:14.
44:55; 56:23.
زَوَّجَ شَيْئًا بِشَئٍ (Zawwaja shai’an bi Shai’in) 的意思是, 他为一个东西与另一个东西配对成双; 他使之结合以成为同伴或类似者。حُوْر (Hur) 是 اَحْوَر (Ahwar--------阳性) 和 حَوْرَاء (Haura’--------阴性) 的复数, 意思是眼睛中露出所谓 حَوَار (Hawar) 这种品质的特点的人, 即极其白的眼白和极其黑的眼黑, 以及人体其余部分极其白和极其美。اَحْوَر (Ahwar) 的另一意思是纯洁或清醒的理智。
عِيْن (‘In) اَعْيَن (A‘yan) 和 عَيْنَاء (‘Aina’) 的复数, 意思分别是: 长着大大的黑色大眼睛的男女, 后者的意思也是一句好话或美言 (Lane, مُفْرَدَات--------Mufradat & تَاج --------Taj)。因此 حُوْر (Hur) 和 عِيْن (‘In) 这两词意味着人格和品德的美和纯洁。
死后的生命只是今世的形象和显现, 后世的赏罚只是今世作为的许多体现和形象。天园和火狱不是来自外面新的物质世界。不错, 这两者应是看得见、摸得着的, 你要说这些是物质的也可以, 但它们只是今世的精神事实的体现。今世的牵挂在后世可以清楚见到是枷锁。今世的灼痛的心同样会清楚地被视为熊熊的火焰, 信仰者对其养主和创造主所怀的爱将体现为将来生命中的美酒, 如此等等。因此在天园中将有花园、溪流、乳汁、蜂蜜、禽鸟的肉、酒、水果、宝座、伙伴和很多其他 的东西; 但这些都不是今世的事物, 只是今世人生的精神事实的体现。上面所解释的 زَوَّجْنَا (Zawwajna), حُوْر (Hur) 和 عِيْن (‘In) 这些词说明, 安拉的真正的仆人将奉命跟纯洁而清净的伙伴们生活在一起, 伙伴们的脸上将焕发着精神美的光辉; 或者, 他们将有佳人即他们的妻子相伴。
要理解并认识后世的赏罚的性质, 我们应记住, 后世是今世生命的延续。人的灵魂一旦离开了这具躯壳, 就会得到一副新的躯体, 因为灵魂没躯体就不能有进步, 不能享受幸福, 不能感受痛苦。新躯体精美雅致得就像今世的灵魂一样。因为新躯体的形状和性质难以理解, 和现在的肉体不同, 所以后世的赏罚的性质也不为我们所知。因此 «古兰经» 上就有这样的做法: “实际上, 任何人都不知道, 因为信仰者往常的善举, 有什么悦目的东西为他们储藏起来的” (32:18)。据记载, 穆圣曾说过, 谁的眼睛都没有见到过天园中的福祉, 谁的耳朵也没有听到过天园中的福祉, 谁的心也不能想象天园中的福祉 (بُخَارِی, Bukhari)。事实上, 天园中不会有罪恶, 没有轻浮或无聊的闲扯, 没有我们所理解的那种肉体上的快乐, 而是有充满的和平和安拉的喜悦 (56:26-27), 这一事实清楚地显示了 «古兰经» 上所构思和许给敬畏人们的天园。另见注释1018。
44:55; 56:23.
Zawwaja Shai’an bi Shai’in means, he paired or coupled a thing with a thing; he united it as its fellow or like. Hur is the plural of Ahwar (masc.) and Haura’ (fem.) and means, a person whose eyes are characterized by the quality termed Hawarun, i.e. intense whiteness of the white of the eye and intense blackness of the black thereof, with intense whiteness or fairness of the rest of the person. Ahwar also means, pure or clear intellect.
‘In is the plural of both A‘yan and ‘Aina’ which respectively mean, man and woman having black wide large eyes, the latter word also meaning, a good or beautiful saying or word (Lane, Mufradat & Taj). Thus the two words Hur and ‘In signify beauty and purity of person and character.
Life after death is only an image and manifestation of the present life, and the rewards and punishments of the next world would be only so many embodiments and images of the actions done in this life. Heaven and Hell are no new material worlds which come from outside. It is true that they shall be visible and palpable, call them material if you please, but they are only embodiments of the spiritual facts of this life. The entanglements of this world shall be seen as fetters on the feet in the next. The heart-burning of this world shall likewise be clearly seen as flames of burning fire, and the love, which a believer feels for his Lord and Creator, will appear embodied as w
18:32; 55:55; 76:14.
44:55; 56:23.
Important Words:
زوجنا (We shall consort). زوج الشیء بالشیء (zawwaja) means, he paired or coupled a thing with a thing; united it as its fellow or like. یزوجھم ذکرانا واناثاً means, He mixes them as males and females; He makes them pairs, males or females; He makes them in different sorts or sexes (42:51). اذا النفوس زوجت means, when the souls shall be united or when people are brought together. زوج means, any sort of thing; sort or species; a woman’s husband or a man’s wife; mate, consort, comrade; class. أزواج (plural) means, species; classes or groups; mates; pairs; etc. (Lane, Aqrab, Taj & Mufradat). احشروا الذین ظلموا و أزواجھم means, assemble those who acted wrongly along with their companions (37:23).
حور is the plural of both أحور and حوراء which are derived from حار. They say حار الثوب i.e. he washed the cloth and made it white. أحور (fem. حوراء) means, a man whose eyes are characterized by the quality termed حور (hawarun), i.e. intense whiteness of the white of the eye and intense blackness of the black thereof, with intense whiteness or fairness of the rest of the person. أحور also means, pure or clear intellect. مایعیش بأحور is said of a person whose affairs are not clean (Lane, Mufradat & Taj).
عین is the plural of both أعین (a‘yan) and عیناء which are derived from عین (‘ayina) which means, he had wide black eyes. أعین and عیناء respectively mean, man and woman having black, wide and large eyes. عیناء also means, a good or beautiful saying or word (Lane, Mufradat & Taj).
Commentary:
Description of the rewards and punishments of Heaven and Hell as given in some Quranic Surahs, particularly in Ar-Rahman, Al-Waqi‘ah and in the present Surah call for an explanatory note. The following points may be borne in mind for an appreciation of life after death:
1. According to the Quran, God’s handiwork as manifested in the creation of the universe, and in that of man placed at its centre, shows that man’s life on earth has a purpose higher and nobler and beyond mere eating and drinking or leading a more or less circumscribed existence (23:115-116).
2. There is a life after death and that life is the continuation of the life which man leads in this world. One’s heaven or hell begins from this very world; death only opening up vast and unknown vistas of ever-expanding spiritual progress.
3. As soon as the human soul leaves this tabernacle of clay, it is given a new body, because the soul can make no progress or enjoy no bliss or feel no pain without a body. Its development and progress depend upon its permanent connection with a body. The new body is as fine and delicate as the soul was in this world. In fact, it is the very soul in a new transformation which after having passed through certain experiences develops a new soul which possesses far higher and finer and more delicate faculties and perception than the soul from which it emanates. To this new soul the old soul serves as a body and man is able to perceive things through his new senses which he could perceive formerly only through the soul, and is able to partake of the pains and pleasures of the next world—the present body of clay being quite unfit for the new experience. That is why the Quran says, "And no soul knows what joy of the eyes is kept hidden for them, as a reward for their good works" (32:18). And the Holy Prophet explained this Quranic verse in a well-known saying. viz. "No eye has seen the blessings of Paradise, nor has any ear heard of them nor can human mind conceive of them" (Bukhari, Kitab bad’ul-khalq).
4. Life after death is only an image and manifestation of the present life and the rewards and punishments of the next world would be only embodiments and images of the actions done in this life. Heaven and Hell are not new material worlds which come from outside. It is true that they shall be visible and palpable, call them material, if you please, but they are only embodiments of the spiritual facts of this life. The spiritual torture of this world has been represented in the Quran as a physical punishment in the next. The chains to be put round the necks of disbelievers, for instance, represent the desires of this world which keep a man’s head bent upon the earth, and it is these desires that shall assume the shape of chains. Similarly, the entanglements of this world shall be seen as fetters on the feet in the next. The heart-burning of this world shall likewise be clearly seen as flames of burning fire, and the love which a believer feels for his Lord and Creator will appear embodied as wine in the life to come, etc. Thus there will be gardens, streams, milk, honey, flesh of birds, wine, fruits, thrones, companions and many other things in Paradise; but they will not be the things of this world but the embodiments of spiritual facts of the life of this world.
5. There will be no sin, levity, or vain talk in Paradise, no pleasures of the flesh as we understand them, but all-pervading peace and pleasure of God (56:26-27). In view of this Quranic conception of Paradise, it is the height of ignorance or blind prejudice to suggest that the Quran promises a sensuous Paradise to its followers.
Moreover, the words زوجنا and عین and as explained under Important Words above, present no difficulty and, in view of these explanations, the verse may mean that in Paradise the righteous servants of God will be made to live with pure and clean companions whose faces will be shining with radiant spiritual beauty; or they will have as companions fair maidens, i.e. their wives.
Besides, the promise, made to the righteous in this ands the following verses, was literally fulfilled when the Muslims conquered vast territories of the Byzantine and Iranian Empires, and all these things fell into their hands and thus the promise constituted an incontrovertible testimony to the fact that the promise about the next life is also true.
c
18:32; 55:55; 76:14.
d
44:55; 56:23.
1317
زَوَّجَ شَيْئًا بِشَئٍ (Zawwaja shai’an bi Shai’in) 的意思是, 他为一个东西与另一个东西配对成双; 他使之结合以成为同伴或类似者。حُوْر (Hur) 是 اَحْوَر (Ahwar--------阳性) 和 حَوْرَاء (Haura’--------阴性) 的复数, 意思是眼睛中露出所谓 حَوَار (Hawar) 这种品质的特点的人, 即极其白的眼白和极其黑的眼黑, 以及人体其余部分极其白和极其美。اَحْوَر (Ahwar) 的另一意思是纯洁或清醒的理智。
1318
عِيْن (‘In) اَعْيَن (A‘yan) 和 عَيْنَاء (‘Aina’) 的复数, 意思分别是: 长着大大的黑色大眼睛的男女, 后者的意思也是一句好话或美言 (Lane, مُفْرَدَات--------Mufradat & تَاج --------Taj)。因此 حُوْر (Hur) 和 عِيْن (‘In) 这两词意味着人格和品德的美和纯洁。
1319
死后的生命只是今世的形象和显现, 后世的赏罚只是今世作为的许多体现和形象。天园和火狱不是来自外面新的物质世界。不错, 这两者应是看得见、摸得着的, 你要说这些是物质的也可以, 但它们只是今世的精神事实的体现。今世的牵挂在后世可以清楚见到是枷锁。今世的灼痛的心同样会清楚地被视为熊熊的火焰, 信仰者对其养主和创造主所怀的爱将体现为将来生命中的美酒, 如此等等。因此在天园中将有花园、溪流、乳汁、蜂蜜、禽鸟的肉、酒、水果、宝座、伙伴和很多其他 的东西; 但这些都不是今世的事物, 只是今世人生的精神事实的体现。上面所解释的 زَوَّجْنَا (Zawwajna), حُوْر (Hur) 和 عِيْن (‘In) 这些词说明, 安拉的真正的仆人将奉命跟纯洁而清净的伙伴们生活在一起, 伙伴们的脸上将焕发着精神美的光辉; 或者, 他们将有佳人即他们的妻子相伴。
1320
要理解并认识后世的赏罚的性质, 我们应记住, 后世是今世生命的延续。人的灵魂一旦离开了这具躯壳, 就会得到一副新的躯体, 因为灵魂没躯体就不能有进步, 不能享受幸福, 不能感受痛苦。新躯体精美雅致得就像今世的灵魂一样。因为新躯体的形状和性质难以理解, 和现在的肉体不同, 所以后世的赏罚的性质也不为我们所知。因此 «古兰经» 上就有这样的做法: “实际上, 任何人都不知道, 因为信仰者往常的善举, 有什么悦目的东西为他们储藏起来的” (32:18)。据记载, 穆圣曾说过, 谁的眼睛都没有见到过天园中的福祉, 谁的耳朵也没有听到过天园中的福祉, 谁的心也不能想象天园中的福祉 (بُخَارِی, Bukhari)。事实上, 天园中不会有罪恶, 没有轻浮或无聊的闲扯, 没有我们所理解的那种肉体上的快乐, 而是有充满的和平和安拉的喜悦 (56:26-27), 这一事实清楚地显示了 «古兰经» 上所构思和许给敬畏人们的天园。另见注释1018。
c
18:32; 55:55; 76:14.
d
44:55; 56:23.
3943
Important Words:
زوجنا (We shall consort). زوج الشیء بالشیء (zawwaja) means, he paired or coupled a thing with a thing; united it as its fellow or like. یزوجھم ذکرانا واناثاً means, He mixes them as males and females; He makes them pairs, males or females; He makes them in different sorts or sexes (42:51). اذا النفوس زوجت means, when the souls shall be united or when people are brought together. زوج means, any sort of thing; sort or species; a woman’s husband or a man’s wife; mate, consort, comrade; class. أزواج (plural) means, species; classes or groups; mates; pairs; etc. (Lane, Aqrab, Taj & Mufradat). احشروا الذین ظلموا و أزواجھم means, assemble those who acted wrongly along with their companions (37:23).
حور is the plural of both أحور and حوراء which are derived from حار. They say حار الثوب i.e. he washed the cloth and made it white. أحور (fem. حوراء) means, a man whose eyes are characterized by the quality termed حور (hawarun), i.e. intense whiteness of the white of the eye and intense blackness of the black thereof, with intense whiteness or fairness of the rest of the person. أحور also means, pure or clear intellect. مایعیش بأحور is said of a person whose affairs are not clean (Lane, Mufradat & Taj).
عین is the plural of both أعین (a‘yan) and عیناء which are derived from عین (‘ayina) which means, he had wide black eyes. أعین and عیناء respectively mean, man and woman having black, wide and large eyes. عیناء also means, a good or beautiful saying or word (Lane, Mufradat & Taj).
Commentary:
Description of the rewards and punishments of Heaven and Hell as given in some Quranic Surahs, particularly in Ar-Rahman, Al-Waqi‘ah and in the present Surah call for an explanatory note. The following points may be borne in mind for an appreciation of life after death:
1. According to the Quran, God’s handiwork as manifested in the creation of the universe, and in that of man placed at its centre, shows that man’s life on earth has a purpose higher and nobler and beyond mere eating and drinking or leading a more or less circumscribed existence (23:115-116).
2. There is a life after death and that life is the continuation of the life which man leads in this world. One’s heaven or hell begins from this very world; death only opening up vast and unknown vistas of ever-expanding spiritual progress.
3. As soon as the human soul leaves this tabernacle of clay, it is given a new body, because the soul can make no progress or enjoy no bliss or feel no pain without a body. Its development and progress depend upon its permanent connection with a body. The new body is as fine and delicate as the soul was in this world. In fact, it is the very soul in a new transformation which after having passed through certain experiences develops a new soul which possesses far higher and finer and more delicate faculties and perception than the soul from which it emanates. To this new soul the old soul serves as a body and man is able to perceive things through his new senses which he could perceive formerly only through the soul, and is able to partake of the pains and pleasures of the next world—the present body of clay being quite unfit for the new experience. That is why the Quran says, "And no soul knows what joy of the eyes is kept hidden for them, as a reward for their good works" (32:18). And the Holy Prophet explained this Quranic verse in a well-known saying. viz. "No eye has seen the blessings of Paradise, nor has any ear heard of them nor can human mind conceive of them" (Bukhari, Kitab bad’ul-khalq).
4. Life after death is only an image and manifestation of the present life and the rewards and punishments of the next world would be only embodiments and images of the actions done in this life. Heaven and Hell are not new material worlds which come from outside. It is true that they shall be visible and palpable, call them material, if you please, but they are only embodiments of the spiritual facts of this life. The spiritual torture of this world has been represented in the Quran as a physical punishment in the next. The chains to be put round the necks of disbelievers, for instance, represent the desires of this world which keep a man’s head bent upon the earth, and it is these desires that shall assume the shape of chains. Similarly, the entanglements of this world shall be seen as fetters on the feet in the next. The heart-burning of this world shall likewise be clearly seen as flames of burning fire, and the love which a believer feels for his Lord and Creator will appear embodied as wine in the life to come, etc. Thus there will be gardens, streams, milk, honey, flesh of birds, wine, fruits, thrones, companions and many other things in Paradise; but they will not be the things of this world but the embodiments of spiritual facts of the life of this world.
5. There will be no sin, levity, or vain talk in Paradise, no pleasures of the flesh as we understand them, but all-pervading peace and pleasure of God (56:26-27). In view of this Quranic conception of Paradise, it is the height of ignorance or blind prejudice to suggest that the Quran promises a sensuous Paradise to its followers.
Moreover, the words زوجنا and عین and as explained under Important Words above, present no difficulty and, in view of these explanations, the verse may mean that in Paradise the righteous servants of God will be made to live with pure and clean companions whose faces will be shining with radiant spiritual beauty; or they will have as companions fair maidens, i.e. their wives.
Besides, the promise, made to the righteous in this ands the following verses, was literally fulfilled when the Muslims conquered vast territories of the Byzantine and Iranian Empires, and all these things fell into their hands and thus the promise constituted an incontrovertible testimony to the fact that the promise about the next life is also true.
c
18:32; 55:55; 76:14.d
44:55; 56:23.
2851
Zawwaja Shai’an bi Shai’in means, he paired or coupled a thing with a thing; he united it as its fellow or like. Hur is the plural of Ahwar (masc.) and Haura’ (fem.) and means, a person whose eyes are characterized by the quality termed Hawarun, i.e. intense whiteness of the white of the eye and intense blackness of the black thereof, with intense whiteness or fairness of the rest of the person. Ahwar also means, pure or clear intellect.
2851A
‘In is the plural of both A‘yan and ‘Aina’ which respectively mean, man and woman having black wide large eyes, the latter word also meaning, a good or beautiful saying or word (Lane, Mufradat & Taj). Thus the two words Hur and ‘In signify beauty and purity of person and character.
Life after death is only an image and manifestation of the present life, and the rewards and punishments of the next world would be only so many embodiments and images of the actions done in this life. Heaven and Hell are no new material worlds which come from outside. It is true that they shall be visible and palpable, call them material if you please, but they are only embodiments of the spiritual facts of this life. The entanglements of this world shall be seen as fetters on the feet in the next. The heart-burning of this world shall likewise be clearly seen as flames of burning fire, and the love, which a believer feels for his Lord and Creator, will appear embodied as w
مُتَّكِـِٔينَ عَلَىٰ فُرُشٍۭ بَطَآئِنُهَا مِنْ إِسْتَبْرَقٍ ۚ وَجَنَى ٱلْجَنَّتَيْنِ دَانٍ
38:52.
Three times the words "two gardens" have been used in this Surah. This is to emphasize that apart from the great blessings and boons of Paradise in the next world, believers will have all the good things of this world also.
18:32; 52:21; 76:14; 83:24.
Important Words:
جنا (ripe fruits) is derived from جنی. They say جنی الثمرة i.e. he gathered or plucked the fruit from the tree while it was fresh.جنی العلیٰ means, he acquired eminence or nobility. جنا means, whatever is gathered or plucked from the tree while fresh; fruit just gathered or plucked; fruit ready to be plucked; ripe fruit (Lane).
Commentary:
Three times the words "two Gardens" have been used in this Surah. This is to emphasize that apart from the great blessings and boons of Paradise in the next world, true believers will have all the good things of this world also. The Surah was revealed early at Mecca when only a few persons had accepted Islam and even those few were very poor and without worldly means and were being harried and harassed and most of them had to take refuge in Abyssinia from the bitter persecution of the Quraish. It was then that the promise was made to them that one day they would recline on couches placed on rich carpets. This Divine promise was literally fulfilled in the lifetime of the very Muslims who, while at Mecca, did not know where to lay their heads.
The "inner linings being of thick brocade" implies a beautiful hint that the inner-self of a believer is purer and more beautiful than his outer-self.
a
38:52.
1363
这一经章三次提到 “两个天园”。这是为了强调信者除了后世天园的福祉和恩惠外, 还将具有今世一切美好的东西。
b
18:32; 52:21; 76:14; 83:24.
4078
Important Words:
جنا (ripe fruits) is derived from جنی. They say جنی الثمرة i.e. he gathered or plucked the fruit from the tree while it was fresh.جنی العلیٰ means, he acquired eminence or nobility. جنا means, whatever is gathered or plucked from the tree while fresh; fruit just gathered or plucked; fruit ready to be plucked; ripe fruit (Lane).
Commentary:
Three times the words "two Gardens" have been used in this Surah. This is to emphasize that apart from the great blessings and boons of Paradise in the next world, true believers will have all the good things of this world also. The Surah was revealed early at Mecca when only a few persons had accepted Islam and even those few were very poor and without worldly means and were being harried and harassed and most of them had to take refuge in Abyssinia from the bitter persecution of the Quraish. It was then that the promise was made to them that one day they would recline on couches placed on rich carpets. This Divine promise was literally fulfilled in the lifetime of the very Muslims who, while at Mecca, did not know where to lay their heads.
The "inner linings being of thick brocade" implies a beautiful hint that the inner-self of a believer is purer and more beautiful than his outer-self.
b
38:52.
2943
Three times the words "two gardens" have been used in this Surah. This is to emphasize that apart from the great blessings and boons of Paradise in the next world, believers will have all the good things of this world also.
مُتَّكِـِٔينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِىٍّ حِسَانٍ
55:55.
Again the words used in v.55 about believers show that they possess greater dignity, respect and authority than those to whom the present verse refers. With this verse the comparison between these two categories of believers specifically mentioned in the next Surah, i.e. "the foremost" (56:11) and "those on the right hand" (56:28) comes to an end.
See 55:55.
Commentary:
عبقری is relative noun from عبقر, a place which the Arabs asserted to be the land of the jinn; hence it is applied as an epithet to anything wondered at or admired, for the skillfulness which it exhibits, or the excellence of its manufacture and its strength; or to any work great in estimation, and delicate. It is both singular and plural and the feminine is عبقریة. They say ثیاب عبقریة i.e. clothes or garments of admirable manufacture, so called in relation to a certain town عبقر in Yemen in which clothes or garments and carpets are figured and variegated and are of the utmost beauty. Thus عبقری means, a kind of carpet variously dyed and figured; perfect or complete applied to anything; a lord or chief of men; one who has none above him and is strong. ھذا عبقری قومmeans, this is a chief or Lord of a people. The word is also applied as an epithet denoting superlativeness of any quality. ظلمعبقری means, an excessive tyranny. The Holy Prophet is reported to have related a dream, mentioning ‘Umar and said: فلم أر عبقریا یفری فریه i.e. I have not seen a chief of a people do his wonderful deed. عبقری حسان means, beautiful variegated carpets (Lane & Aqrab).
Again the words used in v. 55 about believers show that they possess a greater dignity, respect and authority than those to whom the present verse refers. With this verse the comparison between the two categories of believers specifically mentioned in the next Surah, i.e. "the foremost" (56:11) and "those on the right hand" (56:28) comes to an end.
a
55:55.
1373
这句经文还用于第55节中的信者, 说明他们要比这节所提到的信者更尊严, 更可敬, 权威更大。在下一经章中特别提到的两类信者--------“最先者” (56:11) 和 “在右边的人” (56:28)--------之间的比较是这一主题的终点。
a
See 55:55.
4088
Commentary:
عبقری is relative noun from عبقر, a place which the Arabs asserted to be the land of the jinn; hence it is applied as an epithet to anything wondered at or admired, for the skillfulness which it exhibits, or the excellence of its manufacture and its strength; or to any work great in estimation, and delicate. It is both singular and plural and the feminine is عبقریة. They say ثیاب عبقریة i.e. clothes or garments of admirable manufacture, so called in relation to a certain town عبقر in Yemen in which clothes or garments and carpets are figured and variegated and are of the utmost beauty. Thus عبقری means, a kind of carpet variously dyed and figured; perfect or complete applied to anything; a lord or chief of men; one who has none above him and is strong. ھذا عبقری قومmeans, this is a chief or Lord of a people. The word is also applied as an epithet denoting superlativeness of any quality. ظلمعبقری means, an excessive tyranny. The Holy Prophet is reported to have related a dream, mentioning ‘Umar and said: فلم أر عبقریا یفری فریه i.e. I have not seen a chief of a people do his wonderful deed. عبقری حسان means, beautiful variegated carpets (Lane & Aqrab).
Again the words used in v. 55 about believers show that they possess a greater dignity, respect and authority than those to whom the present verse refers. With this verse the comparison between the two categories of believers specifically mentioned in the next Surah, i.e. "the foremost" (56:11) and "those on the right hand" (56:28) comes to an end.
a
55:55.
2953
Again the words used in v.55 about believers show that they possess greater dignity, respect and authority than those to whom the present verse refers. With this verse the comparison between these two categories of believers specifically mentioned in the next Surah, i.e. "the foremost" (56:11) and "those on the right hand" (56:28) comes to an end.
مُّتَّكِـِٔينَ عَلَيْهَا مُتَقَٰبِلِينَ
37:45; 55:55; 76:14.
37:45; 55:55; 76:14.
37:45; 55:55; 76:14.
a
37:45; 55:55; 76:14.
a
37:45; 55:55; 76:14.
a
37:45; 55:55; 76:14.