يَدْخُلُ
Appears 12 times in Quran
Derived Words (6)
Words derived from the stem "يَدْخُلُ".
- will surely enter
- These will not have yet entered it
- and to enter
- enter therein
- entering
- shall enter
- will enter
- will they enter
- They shall enter them
- They will enter them
- which they will enter
Occurrences in Quran
Found 12 verses containing "يَدْخُلُ".
وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَٰجِدَ ٱللَّهِ أَن يُذْكَرَ فِيهَا ٱسْمُهُۥ وَسَعَىٰ فِى خَرَابِهَآ ۚ أُو۟لَٰٓئِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَآ إِلَّا خَآئِفِينَ ۚ لَهُمْ فِى ٱلدُّنْيَا خِزْىٌ وَلَهُمْ فِى ٱلْءَاخِرَةِ عَذَابٌ عَظِيمٌ
9:17-18; 22:26; 72:19-20.
9:17-18; 22:26; 72:19-20.
The verse constitutes a strong indictment of those who carry their religious differences to such extremes that they do not even refrain from perpetrating outrages against the places of worship belonging to other creeds. They hinder people from worshipping God in their sacred places and even go so far as to destroy their temples. Such acts of violence are denounced here in strong terms and a lesson of tolerance and broad-mindedness is inculcated. The Qur’an recognizes for all men the free and unrestricted right to worship God in a place of worship, for a temple or a mosque is a place dedicated to the worship of God, and the person who prevents other men from worshipping Him in it, in fact, contributes to its ruin and desolation.
9:17, 18; 22:26; 72:19, 20.
Important Words:
خرابھا (their ruin) is derived from خرب. They say خرب البیت i.e. the house became desolate and deserted. The word خرابwhich is infinitive from it is the opposite of عمارة i.e. to build or to occupy and live in, and is used about a place when it becomes deserted and desolate and ruined (Aqrab).
Commentary:
This verse constitutes a strong indictment of those who carry their religious differences to such extremes that they do not even refrain from perpetrating outrages against the places of worship belonging to other creeds. They hinder people from worshipping God in their sacred places and even go so far as to destroy their temples. Such acts of violence are denounced here in strong terms and a lesson of tolerance and broad-mindedness is inculcated.
The Quran recognizes for all the free and unrestricted right to use their temples and declares that if people wish to worship God in a place of worship, they should not be prevented from doing so; for a temple or a mosque is a place dedicated to the worship of God and anyone who prevents them from worshipping Him in it, in fact, contributes to its ruin and desolation.
This is what Islam teaches about respect for the places of worship, and yet it has come to be condemned as an intolerant religion. Islam is indeed the first and the only religion to inculcate broad-mindedness and teach respect for the religious susceptibilities of all peoples and the Holy Prophet was the first person who carried this great and noble principle into actual practice. He allowed the Christians of Najran to hold their service in his own mosque, the celebrated مسجدالنبی, when they came to have a religious discussion with him at Medina (Zurqani).
It will be noted that the verse prescribes two punishments for those who prohibit the name of Allah being glorified in places of worship. One is disgrace in this world and the other is heavy punishment in the next. The punishment of disgrace is typical of the offence; for a person who first builds a temple or a mosque with the object that the name of God may be remembered in it and then proceeds to prevent people from worshipping Him therein cannot but bring upon himself humiliation and disgrace in the eyes of the world. The words also contain a prophecy about the disbelievers of Mecca who prevented the Muslims from entering the Ka‘bah. The prophecy was fulfilled when Mecca was taken and the infidels met with humiliation and disgrace. Finally, it may be noted that the verse should not be understood to mean that the Quran advocates the unqualified access for all sorts of persons to all places of worship without regard to circumstances. In fact, only those who wish to use them for the specific purpose of God’s worship and have no ulterior motive are allowed.
d
9:17-18; 22:26; 72:19-20.
a
9:17, 18; 22:26; 72:19, 20.
121
Important Words:
خرابھا (their ruin) is derived from خرب. They say خرب البیت i.e. the house became desolate and deserted. The word خرابwhich is infinitive from it is the opposite of عمارة i.e. to build or to occupy and live in, and is used about a place when it becomes deserted and desolate and ruined (Aqrab).
Commentary:
This verse constitutes a strong indictment of those who carry their religious differences to such extremes that they do not even refrain from perpetrating outrages against the places of worship belonging to other creeds. They hinder people from worshipping God in their sacred places and even go so far as to destroy their temples. Such acts of violence are denounced here in strong terms and a lesson of tolerance and broad-mindedness is inculcated.
The Quran recognizes for all the free and unrestricted right to use their temples and declares that if people wish to worship God in a place of worship, they should not be prevented from doing so; for a temple or a mosque is a place dedicated to the worship of God and anyone who prevents them from worshipping Him in it, in fact, contributes to its ruin and desolation.
This is what Islam teaches about respect for the places of worship, and yet it has come to be condemned as an intolerant religion. Islam is indeed the first and the only religion to inculcate broad-mindedness and teach respect for the religious susceptibilities of all peoples and the Holy Prophet was the first person who carried this great and noble principle into actual practice. He allowed the Christians of Najran to hold their service in his own mosque, the celebrated مسجدالنبی, when they came to have a religious discussion with him at Medina (Zurqani).
It will be noted that the verse prescribes two punishments for those who prohibit the name of Allah being glorified in places of worship. One is disgrace in this world and the other is heavy punishment in the next. The punishment of disgrace is typical of the offence; for a person who first builds a temple or a mosque with the object that the name of God may be remembered in it and then proceeds to prevent people from worshipping Him therein cannot but bring upon himself humiliation and disgrace in the eyes of the world. The words also contain a prophecy about the disbelievers of Mecca who prevented the Muslims from entering the Ka‘bah. The prophecy was fulfilled when Mecca was taken and the infidels met with humiliation and disgrace. Finally, it may be noted that the verse should not be understood to mean that the Quran advocates the unqualified access for all sorts of persons to all places of worship without regard to circumstances. In fact, only those who wish to use them for the specific purpose of God’s worship and have no ulterior motive are allowed.
a
9:17-18; 22:26; 72:19-20.
137
The verse constitutes a strong indictment of those who carry their religious differences to such extremes that they do not even refrain from perpetrating outrages against the places of worship belonging to other creeds. They hinder people from worshipping God in their sacred places and even go so far as to destroy their temples. Such acts of violence are denounced here in strong terms and a lesson of tolerance and broad-mindedness is inculcated. The Qur’an recognizes for all men the free and unrestricted right to worship God in a place of worship, for a temple or a mosque is a place dedicated to the worship of God, and the person who prevents other men from worshipping Him in it, in fact, contributes to its ruin and desolation.
وَمَن يَعْمَلْ مِنَ ٱلصَّٰلِحَٰتِ مِن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَأُو۟لَٰٓئِكَ يَدْخُلُونَ ٱلْجَنَّةَ وَلَا يُظْلَمُونَ نَقِيرًا
40:41
40:41
The verse places men and women on the same level so far as their works and rewards are concerned. Both are equally entitled to good reward if they do good works.
40:41.
Commentary:
The verse is important inasmuch as it clearly places men and women on the same level so far as works and their rewards are concerned. Both alike are servants of the Lord and both are equally entitled to a good reward, if they do good works. It is indeed strange that in spite of such explicit teaching some Christian missionaries should have the hardihood to bring against Islam the charge that according to it women, unlike men, are devoid of souls.
It should also be noted that true belief is a necessary condition for salvation, as the words, and is a believer, clearly indicate.
c
40:41
c
40:41.
590
Commentary:
The verse is important inasmuch as it clearly places men and women on the same level so far as works and their rewards are concerned. Both alike are servants of the Lord and both are equally entitled to a good reward, if they do good works. It is indeed strange that in spite of such explicit teaching some Christian missionaries should have the hardihood to bring against Islam the charge that according to it women, unlike men, are devoid of souls.
It should also be noted that true belief is a necessary condition for salvation, as the words, and is a believer, clearly indicate.
a
40:41
674
The verse places men and women on the same level so far as their works and rewards are concerned. Both are equally entitled to good reward if they do good works.
إِنَّ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَٰتِنَا وَٱسْتَكْبَرُوا۟ عَنْهَا لَا تُفَتَّحُ لَهُمْ أَبْوَٰبُ ٱلسَّمَآءِ وَلَا يَدْخُلُونَ ٱلْجَنَّةَ حَتَّىٰ يَلِجَ ٱلْجَمَلُ فِى سَمِّ ٱلْخِيَاطِ ۚ وَكَذَٰلِكَ نَجْزِى ٱلْمُجْرِمِينَ
یعنی جنت میں داخل ہونا ان کے اعمال کے سبب سے ناممکن نظر آئے گا۔ ہاں خداتعالیٰ کا رحم کرنا الگ بات ہے۔
See 7:37.
Jamal may also mean a rope, for a rope bears a better resemblance to the thread which is passed through the eye of a needle. It will not be possible for rejectors of God’s Signs to enter Heaven. See Matt. 19: 24.
7:37.
Important Words:
الجمل (camel) is the noun-infinitive from جمل. They say جمل الشیء i.e. he collected the thing. جمل الشھم means, he melted the fat. جمل (jamila) or جمل (jamula) with different vowel points at the central root letter, means, he was or became beautiful, goodly or pleasing in person or behaviour. جمل means, a he-camel; a full grown he-camel; a camel; palm-trees as being likened to the he-camel in respect of their tallness and bigness; a large sea fish or whale (Lane.) It also means a cable or a ship’s rope (Aqrab).
Commentary:
With this verse begins a description of the life after death, a brief reference to which was made in the three preceding verses.
Heaven is the lofty abode of true believers. The Holy Prophet used to say that it is the souls of the righteous that shall reside in the garden of Heaven, while those of the wicked shall descend into the pit of Hell.
The words, the gates of the spiritual firmament will not be opened for them, signify that rejecters of God’s signs are never vouchsafed the spiritual knowledge and the nearness of God granted to believers.
Though in the translation the word جمل has been rendered as 'camel' following a parallel expression in the New Testament (Matt. 19:24), yet the Arabic sentence may be better explained by using the word 'rope', for a rope rather than a camel bears a resemblance to the thread which is passed through the eye of a needle. The expression, until a camel (or a rope) goes through the eye of a needle, signifies that it will be impossible for rejecters of God’s Signs to enter Heaven.
c
7:37.
491
جَمَلْ (Jamal) 的意思也可以是一根绳索, 因为一根绳索很像一根穿进针眼的细线。摒拒安拉迹象的人是不可能进入天园的。读 «马太» 19:24。
1
یعنی جنت میں داخل ہونا ان کے اعمال کے سبب سے ناممکن نظر آئے گا۔ ہاں خداتعالیٰ کا رحم کرنا الگ بات ہے۔
a
7:37.
940
Important Words:
الجمل (camel) is the noun-infinitive from جمل. They say جمل الشیء i.e. he collected the thing. جمل الشھم means, he melted the fat. جمل (jamila) or جمل (jamula) with different vowel points at the central root letter, means, he was or became beautiful, goodly or pleasing in person or behaviour. جمل means, a he-camel; a full grown he-camel; a camel; palm-trees as being likened to the he-camel in respect of their tallness and bigness; a large sea fish or whale (Lane.) It also means a cable or a ship’s rope (Aqrab).
Commentary:
With this verse begins a description of the life after death, a brief reference to which was made in the three preceding verses.
Heaven is the lofty abode of true believers. The Holy Prophet used to say that it is the souls of the righteous that shall reside in the garden of Heaven, while those of the wicked shall descend into the pit of Hell.
The words, the gates of the spiritual firmament will not be opened for them, signify that rejecters of God’s signs are never vouchsafed the spiritual knowledge and the nearness of God granted to believers.
Though in the translation the word جمل has been rendered as 'camel' following a parallel expression in the New Testament (Matt. 19:24), yet the Arabic sentence may be better explained by using the word 'rope', for a rope rather than a camel bears a resemblance to the thread which is passed through the eye of a needle. The expression, until a camel (or a rope) goes through the eye of a needle, signifies that it will be impossible for rejecters of God’s Signs to enter Heaven.
b
See 7:37.
974
Jamal may also mean a rope, for a rope bears a better resemblance to the thread which is passed through the eye of a needle. It will not be possible for rejectors of God’s Signs to enter Heaven. See Matt. 19: 24.
وَبَيْنَهُمَا حِجَابٌ ۚ وَعَلَى ٱلْأَعْرَافِ رِجَالٌ يَعْرِفُونَ كُلًّۢا بِسِيمَىٰهُمْ ۚ وَنَادَوْا۟ أَصْحَٰبَ ٱلْجَنَّةِ أَن سَلَٰمٌ عَلَيْكُمْ ۚ لَمْ يَدْخُلُوهَا وَهُمْ يَطْمَعُونَ
اَعْرَافْ (Araf) 是 عُرْف (‘Urf) 的复数, 意思是 “高处”。他们说 عَرَفَ عَلَى الْقَوْمِ (Arafa alal-Qaum) 这句话, 就是说, 他是或者他成为这些人的事情的管理人或监督人, 因为他熟悉他们。位于高处的, 一般都是职位高、地位卓著的人。按照哈桑 (حَسَنْ, Hasan) 和穆贾海德 (مُجَاهِدْ, Mujahid) 的解释, 在高处的人们是信者中的杰出人物或有学识的人;按照基尔马尼 (كِرْمَانِی, Kirmani) 的讲法, 他们是殉教者。有些人认为他们是先知, 这看来是最正确的看法。位于高处的人不仅要具有较好的见解, 而且由于他们职位崇高, 也要信息灵通。他们要从每个人的仪表上知道他的品位和身份。如果说那些位于高处的人是些中层品位的、他们的情况还没有决定的、似乎尚在考虑中的话, 那显然是错误的看法。把这样一些人放在高处, 而把殉教者和先知处于较低的地位, 这是没有意义的。
这些字指的是, 将居住在天园中的人。他们还未进入天园, 但希望不久就可进入。位于高处的人们会认出他们是将要居住在天园中的人, 即使他们还没有进入天园。
علماء سابق نے اعراف کے معنے بغیر کسی سند کے ایسے مقام کے کیے ہیں جس میں درمیانی درجہ کے مومن ہوں گے۔ مگر قرآنی سیاق و سباق سے پتہ لگتا ہے کہ یہ غلط ہے۔ اعراف پر کامل مومن ہوں گے جیسا کہ ان کے قول سے ظاہر ہے کہ وہ دوسرے جنتیوں سے کہتے ہیں کہ جاؤ جنت میں داخل ہو جاؤ۔ جو شخص آپ خطرہ میں ہو اسے دوسروں کا خیال کیسے آسکتا ہے۔ یہ غلطی مفسرین کو اس سے لگی ہے کہ انہوں نے وَھُمْ یَطْمَعُوْنَ کو اصحاب الاعراف کے متعلق سمجھا ہے حالانکہ یہ عبارت ان دوسرے جنتیوں کے متعلق ہے جو ابھی جنت میں داخل نہ ہوئے تھے۔
A‘raf is the plural of ‘Urf which means 'an elevated place'. They say ‘Arafa ‘alal-Qaum, i.e. he was or became manager or superintendent of the affairs of the people, being acquainted with them. It is generally men of high dignity and distinguished position that are seated on elevated places. According to Hasan and Mujahid the men on the Elevated Places will be the elite among the believers or the most learned among them; according to Kirmani, they will be the Martyrs. Some others think that they will be the Prophets and this appears to be the most correct view. The men seated on the Elevated Places not only will command a better view, but, on account of their high rank and position, will also be better informed. They will know the rank and station of every person from his very appearance. It is evidently a wrong view that the men on the A‘raf (Elevated Places) will be those persons of middling ranks whose case will not have yet been decided, it being, as it wer
The words refer to would-be dwellers of Heaven who will not have yet entered it, but will be hoping to do so soon. The people on the Elevated Places will recognize them as would-be dwellers of Heaven, even though they will not have yet entered it.
Important Words:
اعراف (elevated places) is the plural of عرف ‘urf (an elevated place) which is substantive from عرف. They say عرف الشیء i.e. he knew the thing; he was or became acquainted with the thing; he knew it by means of the five senses; or he knew it by mental perception or reflection. They say عرف علی القوم i.e. he was or became manager or superintendent of the affairs of the people, being acquainted with their circumstances. عرف (‘urf) means, goodness, favour, bounty and a thing freely given; good fellowship with others; an elevated sand; an elevated place; an elevated or overtopping back of anything high (Lane & Aqrab).
Commentary:
It is generally men of high dignity and distinguished position that are seated on elevated places. According to Hasan and Mujahid, the men on the elevated places will be the elite among the believers or the most learned among them; according to Kirmani, they will be the Martyrs. Some others think that they will be the Prophets and this appears to be the most correct view. The men seated on elevated places will not only command a better view, but on account of their high rank and position, will also be better informed. They will know the rank and station of every person from his very appearance.
The words, These will not have yet entered it, refer to those would-be dwellers of Heaven who will not have yet entered it, but will be hoping to do so soon. The people on the elevated places will recognize them as dwellers of Heaven even though they will not have yet entered it.
It is a commonly held, but nevertheless a wrong, view that the men on the A‘raf (elevated places) will be those middling persons whose case will not have yet been decided, it being, as it were, still under consideration. But if such had been the case, they could not have rebuked the inmates of the Fire in the manner in which they are represented to be doing in 7:49 below. There is also no sense in placing middling persons on elevated places while the true believers, including Martyrs, Prophets, etc., occupy the lower ones.
494
اَعْرَافْ (Araf) 是 عُرْف (‘Urf) 的复数, 意思是 “高处”。他们说 عَرَفَ عَلَى الْقَوْمِ (Arafa alal-Qaum) 这句话, 就是说, 他是或者他成为这些人的事情的管理人或监督人, 因为他熟悉他们。位于高处的, 一般都是职位高、地位卓著的人。按照哈桑 (حَسَنْ, Hasan) 和穆贾海德 (مُجَاهِدْ, Mujahid) 的解释, 在高处的人们是信者中的杰出人物或有学识的人;按照基尔马尼 (كِرْمَانِی, Kirmani) 的讲法, 他们是殉教者。有些人认为他们是先知, 这看来是最正确的看法。位于高处的人不仅要具有较好的见解, 而且由于他们职位崇高, 也要信息灵通。他们要从每个人的仪表上知道他的品位和身份。如果说那些位于高处的人是些中层品位的、他们的情况还没有决定的、似乎尚在考虑中的话, 那显然是错误的看法。把这样一些人放在高处, 而把殉教者和先知处于较低的地位, 这是没有意义的。
495
这些字指的是, 将居住在天园中的人。他们还未进入天园, 但希望不久就可进入。位于高处的人们会认出他们是将要居住在天园中的人, 即使他们还没有进入天园。
1
علماء سابق نے اعراف کے معنے بغیر کسی سند کے ایسے مقام کے کیے ہیں جس میں درمیانی درجہ کے مومن ہوں گے۔ مگر قرآنی سیاق و سباق سے پتہ لگتا ہے کہ یہ غلط ہے۔ اعراف پر کامل مومن ہوں گے جیسا کہ ان کے قول سے ظاہر ہے کہ وہ دوسرے جنتیوں سے کہتے ہیں کہ جاؤ جنت میں داخل ہو جاؤ۔ جو شخص آپ خطرہ میں ہو اسے دوسروں کا خیال کیسے آسکتا ہے۔ یہ غلطی مفسرین کو اس سے لگی ہے کہ انہوں نے وَھُمْ یَطْمَعُوْنَ کو اصحاب الاعراف کے متعلق سمجھا ہے حالانکہ یہ عبارت ان دوسرے جنتیوں کے متعلق ہے جو ابھی جنت میں داخل نہ ہوئے تھے۔
946
Important Words:
اعراف (elevated places) is the plural of عرف ‘urf (an elevated place) which is substantive from عرف. They say عرف الشیء i.e. he knew the thing; he was or became acquainted with the thing; he knew it by means of the five senses; or he knew it by mental perception or reflection. They say عرف علی القوم i.e. he was or became manager or superintendent of the affairs of the people, being acquainted with their circumstances. عرف (‘urf) means, goodness, favour, bounty and a thing freely given; good fellowship with others; an elevated sand; an elevated place; an elevated or overtopping back of anything high (Lane & Aqrab).
Commentary:
It is generally men of high dignity and distinguished position that are seated on elevated places. According to Hasan and Mujahid, the men on the elevated places will be the elite among the believers or the most learned among them; according to Kirmani, they will be the Martyrs. Some others think that they will be the Prophets and this appears to be the most correct view. The men seated on elevated places will not only command a better view, but on account of their high rank and position, will also be better informed. They will know the rank and station of every person from his very appearance.
The words, These will not have yet entered it, refer to those would-be dwellers of Heaven who will not have yet entered it, but will be hoping to do so soon. The people on the elevated places will recognize them as dwellers of Heaven even though they will not have yet entered it.
It is a commonly held, but nevertheless a wrong, view that the men on the A‘raf (elevated places) will be those middling persons whose case will not have yet been decided, it being, as it were, still under consideration. But if such had been the case, they could not have rebuked the inmates of the Fire in the manner in which they are represented to be doing in 7:49 below. There is also no sense in placing middling persons on elevated places while the true believers, including Martyrs, Prophets, etc., occupy the lower ones.
978
A‘raf is the plural of ‘Urf which means 'an elevated place'. They say ‘Arafa ‘alal-Qaum, i.e. he was or became manager or superintendent of the affairs of the people, being acquainted with them. It is generally men of high dignity and distinguished position that are seated on elevated places. According to Hasan and Mujahid the men on the Elevated Places will be the elite among the believers or the most learned among them; according to Kirmani, they will be the Martyrs. Some others think that they will be the Prophets and this appears to be the most correct view. The men seated on the Elevated Places not only will command a better view, but, on account of their high rank and position, will also be better informed. They will know the rank and station of every person from his very appearance. It is evidently a wrong view that the men on the A‘raf (Elevated Places) will be those persons of middling ranks whose case will not have yet been decided, it being, as it wer
979
The words refer to would-be dwellers of Heaven who will not have yet entered it, but will be hoping to do so soon. The people on the Elevated Places will recognize them as would-be dwellers of Heaven, even though they will not have yet entered it.
جَنَّٰتُ عَدْنٍ يَدْخُلُونَهَا يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَلُؤْلُؤًا ۖ وَلِبَاسُهُمْ فِيهَا حَرِيرٌ
یہ استعارہ ہے۔ کیونکہ بادشاہ پہلے زمانہ میں جس کو خلعت بخشتے اُسے موتیوں کے ہار پہناتے یا جڑاؤ کنگن دیتے۔ مگر یہ اُن کی مرضی ہوتی تھی کہ آپ پہنتے یا بیویوں کو دیتے۔ یہاں بھی اسی مثال کو لیا ہے۔ جنتیوں کو جب انعام ملیں گے تو جس طرح دنیوی انعام پاکر انسان خوش ہوتا ہے ان انعامات کو پاکر وہ اسی طرح خوش ہوں گے۔ آگے جو لباس اور زیور ان کو دیا جائے گا وہ اپنے ساتھ جنت میں جانے والی بیویوں کو دے دیں گے۔ اس پر کیا اعتراض ہے۔ اگر روحانی ہار مراد ہوں تو مرد خود بھی پہنیں گے۔
a
9:72; 13:24; 16:32; 61:13; 98:9.
b
18:32; 22:24; 76:22.
2
یہ استعارہ ہے۔ کیونکہ بادشاہ پہلے زمانہ میں جس کو خلعت بخشتے اُسے موتیوں کے ہار پہناتے یا جڑاؤ کنگن دیتے۔ مگر یہ اُن کی مرضی ہوتی تھی کہ آپ پہنتے یا بیویوں کو دیتے۔ یہاں بھی اسی مثال کو لیا ہے۔ جنتیوں کو جب انعام ملیں گے تو جس طرح دنیوی انعام پاکر انسان خوش ہوتا ہے ان انعامات کو پاکر وہ اسی طرح خوش ہوں گے۔ آگے جو لباس اور زیور ان کو دیا جائے گا وہ اپنے ساتھ جنت میں جانے والی بیویوں کو دے دیں گے۔ اس پر کیا اعتراض ہے۔ اگر روحانی ہار مراد ہوں تو مرد خود بھی پہنیں گے۔
a
9:72; 13:24; 16:32; 61:13; 98:9.
b
18:32; 22:24; 76:22.
c
9:72; 13:24; 16:32; 61:13; 98:9.
d
18:32; 22:24; 76:22.
جَنَّٰتُ عَدْنٍ يَدْخُلُونَهَا وَمَن صَلَحَ مِنْ ءَابَآئِهِمْ وَأَزْوَٰجِهِمْ وَذُرِّيَّٰتِهِمْ ۖ وَٱلْمَلَٰٓئِكَةُ يَدْخُلُونَ عَلَيْهِم مِّن كُلِّ بَابٍ
40:9.
This verse enunciates a great principle. Any good act that a man does, is done with the intentional or unintentional help or cooperation of his relatives and kinsmen. Therefore, they all are made to participate, proportionately to their share, in the reward he wins.
The various categories of good deeds of believers will, in the next world, be represented as so many gates of Heaven.
40:9.
Commentary:
This verse enunciates a great truth which has been mentioned by the Quran only viz. any good or bad act that a man does is shared by many other persons. The success of a tradesman in his trade or of a farmer in his farming or of an industrialist in his industry is due to the intentional or unintentional cooperation of a good many other individuals. It is for this reason that the Quran has laid down the institution of Zakah and has thereby given to the poor what is due to them in the property of the rich. What is true of a tradesman or an industrialist or an agriculturist is also true of others. Similarly, the wife of a religious missionary who goes to preach in a foreign country is a sharer in his work, for she looks after his children and performs his sundry other duties connected with his household. In the same way his parents and children rightfully have a share in his good work. As, therefore, a man does good works or wins credit with the intentional or unintentional help of his relatives and kinsmen, they all are made to participate proportionately in his rewards, and the Wise and Merciful God has laid down the law that in Heaven all members of the family of a person who has excelled others in virtue, will be placed with him, provided, of course, they have earned a place in Heaven, by their own righteous deeds.
The words, angels shall enter unto them from every gate, are not here used to point out that there will be many gates of Heaven but that the various classes of good deeds of the believers will, in the next world, be represented as so many gates.
d
40:9.
639
本节经文阐明一个伟大的原则。人们的任何善行, 都是其亲属们的有意或无意的帮助和协助的结果。因此使他们都能共享其所获得的奖赏。
a
40:9.
1635
Commentary:
This verse enunciates a great truth which has been mentioned by the Quran only viz. any good or bad act that a man does is shared by many other persons. The success of a tradesman in his trade or of a farmer in his farming or of an industrialist in his industry is due to the intentional or unintentional cooperation of a good many other individuals. It is for this reason that the Quran has laid down the institution of Zakah and has thereby given to the poor what is due to them in the property of the rich. What is true of a tradesman or an industrialist or an agriculturist is also true of others. Similarly, the wife of a religious missionary who goes to preach in a foreign country is a sharer in his work, for she looks after his children and performs his sundry other duties connected with his household. In the same way his parents and children rightfully have a share in his good work. As, therefore, a man does good works or wins credit with the intentional or unintentional help of his relatives and kinsmen, they all are made to participate proportionately in his rewards, and the Wise and Merciful God has laid down the law that in Heaven all members of the family of a person who has excelled others in virtue, will be placed with him, provided, of course, they have earned a place in Heaven, by their own righteous deeds.
The words, angels shall enter unto them from every gate, are not here used to point out that there will be many gates of Heaven but that the various classes of good deeds of the believers will, in the next world, be represented as so many gates.
b
40:9.
1436
This verse enunciates a great principle. Any good act that a man does, is done with the intentional or unintentional help or cooperation of his relatives and kinsmen. Therefore, they all are made to participate, proportionately to their share, in the reward he wins.
1437
The various categories of good deeds of believers will, in the next world, be represented as so many gates of Heaven.
جَنَّٰتُ عَدْنٍ يَدْخُلُونَهَا تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ ۖ لَهُمْ فِيهَا مَا يَشَآءُونَ ۚ كَذَٰلِكَ يَجْزِى ٱللَّهُ ٱلْمُتَّقِينَ
9:72; 13:24; 35:34; 61:13; 98:9.
The desires of the righteous will become identified with God’s Will, so they will desire only those things which it will be the Will of God to give them.
9:72; 13:24; 35:34; 61:13; 98:9.
Commentary:
The words جنات عدن (Gardens of eternity) signify that the abode of the righteous will beخیر i.e. ideal and perfect. It will necessarily be everlasting, for it is only the defective things that perish. For the meaning of جنات عدن see 9:72.
The clause, through them flow streams, should not be understood to mean that streams will flow through those gardens, for the mere flowing of streams might sometime prove a source of trouble. What is meant here is that the streams will be under the complete control of the Faithful.
The words, they will have therein what they wish for, mean that (1) they will be masters of those gardens and will enjoy perfect freedom and there will be none to rule over them; (2) they will be given whatever they may desire; i.e. their desires will become identified with God’s will, so they will desire only those things which it will be the will of God to give to them.
g
9:72; 13:24; 35:34; 61:13; 98:9.
674
敬畏者所想望的将与安拉的意愿相一致。因此他们只想望那些安拉愿意给予他们的东西。
c
9:72; 13:24; 35:34; 61:13; 98:9.
1833
Commentary:
The words جنات عدن (Gardens of eternity) signify that the abode of the righteous will beخیر i.e. ideal and perfect. It will necessarily be everlasting, for it is only the defective things that perish. For the meaning of جنات عدن see 9:72.
The clause, through them flow streams, should not be understood to mean that streams will flow through those gardens, for the mere flowing of streams might sometime prove a source of trouble. What is meant here is that the streams will be under the complete control of the Faithful.
The words, they will have therein what they wish for, mean that (1) they will be masters of those gardens and will enjoy perfect freedom and there will be none to rule over them; (2) they will be given whatever they may desire; i.e. their desires will become identified with God’s will, so they will desire only those things which it will be the will of God to give to them.
d
9:72; 13:24; 35:34; 61:13; 98:9.
1542
The desires of the righteous will become identified with God’s Will, so they will desire only those things which it will be the Will of God to give them.
إِنْ أَحْسَنتُمْ أَحْسَنتُمْ لِأَنفُسِكُمْ ۖ وَإِنْ أَسَأْتُمْ فَلَهَا ۚ فَإِذَا جَآءَ وَعْدُ ٱلْءَاخِرَةِ لِيَسُۥٓـُٔوا۟ وُجُوهَكُمْ وَلِيَدْخُلُوا۟ ٱلْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ وَلِيُتَبِّرُوا۟ مَا عَلَوْا۟ تَتْبِيرًا
4:124, 125; 6:161; 28:85; 41:47; 99:8, 9.
这节经文谈到犹太人再次堕落到邪恶的行为中去以及他们因此而受到的惩罚。他们迫害伊撒并且竭力想把他钉死在十字架上来消灭他的运动。因此安拉用极可怕的惩罚来折磨他们。公元70年, 台塔斯的罗马军队扫平了这个国家, 并且在无可比拟的恐怖下毁灭了耶路撒冷, 烧掉了素莱曼寺 (《圣经百科全书》“Jerusalem”项下)。这一大灾难发生在耶稣还在克什米尔的时候。穆撒也预言了这件事情 (申命记. 32:18-26)。这里可以注意的是, 有关第二次惩罚的预言在 «圣经» 中是在谈及第一次惩罚的预言之后谈到的。(申命记. 28章) 而且, 甚至在谈及犹太人回到耶路撒冷的预言之后谈到这一预言 (申命记. 30:1-5)。这说明, 述及第二次惩罚的这一预言 (申命记. 32:18-26), 在 «古兰经» 中已提到了, 即 “你们必将在这个国家时制造两次混乱。” (17:5) 这节经文意含对穆斯林的一次警告, 如果他们不戒除恶习, 也会像犹太人那样受到第二次惩罚。但是他们并未从及时的警告中受益, 没有戒除恶习而受到第二次惩罚。第一次处罚他们是巴格达在公元1258年陷落。野蛮的哈拉库 (Halaku) 游牧部落完全毁灭了这一伟大的学识和权力所在地, 据说有一百八十万穆斯林被杀死。不过, 伊斯兰教在那一可怕的大灾难中却胜利出现在人间。胜利者变成被征服者。哈拉库 (Halaku) 的孙子连同大批蒙古族和鞑靼族人接受了伊斯兰教。第二次惩罚判定在后期降临在他们头上。
اس تباہی کے دوسرے وعدہ سے مراد روم کے شہزادہ ٹائٹس کا حملہ ہے جس نے اس لئے فلسطین پر حملہ کیا کہ اسے بتایا گیا تھا کہ یہودی رومی حکومت سے بغاوت کرنے والے ہیں۔ یہ واقعہ ۷۰ء بعد مسیح کا ہے۔ (دیکھو انسا ئیکلوپیڈیا برٹینیکا زیر لفظ جیوز اور ہسٹورینز ہسٹری آف دی ورلڈ) اس وقت ٹائٹس نے بیت المقدس کی سخت ہتک کی تھی اور مسجد میں سؤر کی قربانی کی تھی۔
4:124, 125; 6:161; 28:85; 41:47; 99:8, 9.
The words also mean: 'They might humiliate your leaders,' wujuh meaning leaders (Lane).
This verse speaks of the second relapse into iniquitous ways of the Jews and of the punishment which befell them in consequence. They persecuted Jesus and sought to kill him on the Cross and stamp out his Movement. So God afflicted them with a terrible punishment when in 70 A.D. the Roman forces under Titus swept the country and amid circumstances of unparalleled horror Jerusalem was destroyed and the Temple of Solomon was burnt down (Enc. Bib., under "Jerusalem"). This disaster took place when Jesus was yet living in Kashmir. This was also foretold by Moses (Deut. 32:18-26). It may be noted here that this prophecy about the second punishment is mentioned in the Bible after the prophecy which speaks of the first punishment (Deut. chap. 28). More than that, it is mentioned even after the prophecy which speaks of the return of the Jews to Jerusalem (Deut. 30:1- 5). This shows that this prophecy (Deut. 32:18-26) refers to the second punishment, to which reference has been made in the Qur’an, viz. You wil
4:124-125; 6:161; 28:85; 41:47; 99:8-9.
Commentary:
This verse speaks of the Jews’ second relapse into iniquitous and evil ways and of the punishment which befell them in consequence. They persecuted Jesus and sought to kill him on the cross and stamp out his Movement. So God afflicted them with a terrible punishment when in 70 A. D. the Roman forces under Titus swept the country and, amid circumstances of unparalleled horror, Jerusalem was destroyed and the Temple of Solomon was burnt down (Enc. Bib., under Jerusalem). This disaster took place when Jesus was yet living in Kashmir. It was also foretold by Moses. The Bible says:
Of the rock that begat thee thou art unmindful, and hast forgotten God that formed thee. And when the Lord saw it, he abhorred them, because of the provoking of his sons, and of his daughters. And he said, I will hide my face from them, I will see what their end shall be: for they are a very forward generation, children in whom is no faith. They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation. For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains. I will heap mischiefs upon them; I will spend mine arrows upon them. They shall be burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust. The sword without, and terror within, shall destroy both the young man and the virgin, the suckling also with the man of grey hair. I said, I would scatter them into corners, I would make the remembrance of them to cease from among them (Deut. 32:18-26).
It may be noted here that this prophecy about the second punishment is mentioned in the Bible after the prophecy which spoke of the first punishment (Deut. 28). More than that, it is mentioned even after the prophecy which speaks of the return of the Jews to Jerusalem (Deut. 30:1-5). This shows that this prophecy (Deut. 32:18-26) refers to the second punishment, to which reference has been made in the words of the Quran, in v. 5, viz. You will surely do mischief in the land twice.
a
4:124, 125; 6:161; 28:85; 41:47; 99:8, 9.
701
这节经文谈到犹太人再次堕落到邪恶的行为中去以及他们因此而受到的惩罚。他们迫害伊撒并且竭力想把他钉死在十字架上来消灭他的运动。因此安拉用极可怕的惩罚来折磨他们。公元70年, 台塔斯的罗马军队扫平了这个国家, 并且在无可比拟的恐怖下毁灭了耶路撒冷, 烧掉了素莱曼寺 (《圣经百科全书》“Jerusalem”项下)。这一大灾难发生在耶稣还在克什米尔的时候。穆撒也预言了这件事情 (申命记. 32:18-26)。这里可以注意的是, 有关第二次惩罚的预言在 «圣经» 中是在谈及第一次惩罚的预言之后谈到的。(申命记. 28章) 而且, 甚至在谈及犹太人回到耶路撒冷的预言之后谈到这一预言 (申命记. 30:1-5)。这说明, 述及第二次惩罚的这一预言 (申命记. 32:18-26), 在 «古兰经» 中已提到了, 即 “你们必将在这个国家时制造两次混乱。” (17:5) 这节经文意含对穆斯林的一次警告, 如果他们不戒除恶习, 也会像犹太人那样受到第二次惩罚。但是他们并未从及时的警告中受益, 没有戒除恶习而受到第二次惩罚。第一次处罚他们是巴格达在公元1258年陷落。野蛮的哈拉库 (Halaku) 游牧部落完全毁灭了这一伟大的学识和权力所在地, 据说有一百八十万穆斯林被杀死。不过, 伊斯兰教在那一可怕的大灾难中却胜利出现在人间。胜利者变成被征服者。哈拉库 (Halaku) 的孙子连同大批蒙古族和鞑靼族人接受了伊斯兰教。第二次惩罚判定在后期降临在他们头上。
3
اس تباہی کے دوسرے وعدہ سے مراد روم کے شہزادہ ٹائٹس کا حملہ ہے جس نے اس لئے فلسطین پر حملہ کیا کہ اسے بتایا گیا تھا کہ یہودی رومی حکومت سے بغاوت کرنے والے ہیں۔ یہ واقعہ ۷۰ء بعد مسیح کا ہے۔ (دیکھو انسا ئیکلوپیڈیا برٹینیکا زیر لفظ جیوز اور ہسٹورینز ہسٹری آف دی ورلڈ) اس وقت ٹائٹس نے بیت المقدس کی سخت ہتک کی تھی اور مسجد میں سؤر کی قربانی کی تھی۔
a
4:124-125; 6:161; 28:85; 41:47; 99:8-9.
1937
Commentary:
This verse speaks of the Jews’ second relapse into iniquitous and evil ways and of the punishment which befell them in consequence. They persecuted Jesus and sought to kill him on the cross and stamp out his Movement. So God afflicted them with a terrible punishment when in 70 A. D. the Roman forces under Titus swept the country and, amid circumstances of unparalleled horror, Jerusalem was destroyed and the Temple of Solomon was burnt down (Enc. Bib., under Jerusalem). This disaster took place when Jesus was yet living in Kashmir. It was also foretold by Moses. The Bible says:
Of the rock that begat thee thou art unmindful, and hast forgotten God that formed thee. And when the Lord saw it, he abhorred them, because of the provoking of his sons, and of his daughters. And he said, I will hide my face from them, I will see what their end shall be: for they are a very forward generation, children in whom is no faith. They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation. For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains. I will heap mischiefs upon them; I will spend mine arrows upon them. They shall be burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust. The sword without, and terror within, shall destroy both the young man and the virgin, the suckling also with the man of grey hair. I said, I would scatter them into corners, I would make the remembrance of them to cease from among them (Deut. 32:18-26).
It may be noted here that this prophecy about the second punishment is mentioned in the Bible after the prophecy which spoke of the first punishment (Deut. 28). More than that, it is mentioned even after the prophecy which speaks of the return of the Jews to Jerusalem (Deut. 30:1-5). This shows that this prophecy (Deut. 32:18-26) refers to the second punishment, to which reference has been made in the words of the Quran, in v. 5, viz. You will surely do mischief in the land twice.
a
4:124, 125; 6:161; 28:85; 41:47; 99:8, 9.
1594A
The words also mean: 'They might humiliate your leaders,' wujuh meaning leaders (Lane).
1595
This verse speaks of the second relapse into iniquitous ways of the Jews and of the punishment which befell them in consequence. They persecuted Jesus and sought to kill him on the Cross and stamp out his Movement. So God afflicted them with a terrible punishment when in 70 A.D. the Roman forces under Titus swept the country and amid circumstances of unparalleled horror Jerusalem was destroyed and the Temple of Solomon was burnt down (Enc. Bib., under "Jerusalem"). This disaster took place when Jesus was yet living in Kashmir. This was also foretold by Moses (Deut. 32:18-26). It may be noted here that this prophecy about the second punishment is mentioned in the Bible after the prophecy which speaks of the first punishment (Deut. chap. 28). More than that, it is mentioned even after the prophecy which speaks of the return of the Jews to Jerusalem (Deut. 30:1- 5). This shows that this prophecy (Deut. 32:18-26) refers to the second punishment, to which reference has been made in the Qur’an, viz. You wil
إِلَّا مَن تَابَ وَءَامَنَ وَعَمِلَ صَٰلِحًا فَأُو۟لَٰٓئِكَ يَدْخُلُونَ ٱلْجَنَّةَ وَلَا يُظْلَمُونَ شَيْـًٔا
6:49; 18:89; 25:71; 34:38.
6:49; 18:89; 25:71; 34:38.
The epithet "good deeds" is more applicable to such acts as are done at the proper occasion and suit the exigencies of time than to mere devotional acts, as is generally understood.
6:49; 18:89; 25:71; 34:38.
Commentary:
The epithet عمل صالح is more applicable to such acts as are done at the proper occasion and suit the exigencies of time than mere devotional acts, as is generally understood.
d
6:49; 18:89; 25:71; 34:38.
b
6:49; 18:89; 25:71; 34:38.
2202
Commentary:
The epithet عمل صالح is more applicable to such acts as are done at the proper occasion and suit the exigencies of time than mere devotional acts, as is generally understood.
c
6:49; 18:89; 25:71; 34:38.
1786
The epithet "good deeds" is more applicable to such acts as are done at the proper occasion and suit the exigencies of time than to mere devotional acts, as is generally understood.
مَنْ عَمِلَ سَيِّئَةً فَلَا يُجْزَىٰٓ إِلَّا مِثْلَهَا ۖ وَمَنْ عَمِلَ صَٰلِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَأُو۟لَٰٓئِكَ يَدْخُلُونَ ٱلْجَنَّةَ يُرْزَقُونَ فِيهَا بِغَيْرِ حِسَابٍ
10:28; 4:124.
4:125.
Whereas the requital of the evil deeds of disbelievers will be proportionate to their deeds, the reward of the good deeds of believers will be without limit or measure. This is the Islamic conception of Heaven and Hell.
10:28.
4:125.
Commentary:
The verse shows that whereas the requital of the evil deeds of disbelievers is proportionate to their deeds, the reward of the good deeds of believers is without limit or measure. This is the Islamic concept of Heaven and Hell, and what a beautiful concept it is!
a
10:28; 4:124.
b
4:125.
1164
对不信的人的恶事, 看它们的大小而给予他们相应的恶报, 但对信者善行的酬报却是无可限量的。这就是伊斯兰教对天园和火狱的概念。
b
10:28.
c
4:125.
3525
Commentary:
The verse shows that whereas the requital of the evil deeds of disbelievers is proportionate to their deeds, the reward of the good deeds of believers is without limit or measure. This is the Islamic concept of Heaven and Hell, and what a beautiful concept it is!
d
10:28; 4:124.
e
4:125.
2608
Whereas the requital of the evil deeds of disbelievers will be proportionate to their deeds, the reward of the good deeds of believers will be without limit or measure. This is the Islamic conception of Heaven and Hell.