الحاقة
Al-Haqqah
The Reality • makkah • 52 Verses
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بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ
1:1.
1:1.
a
1:1.
a
See 1:1.
4340
Commentary:
See 1:1.
a
1:1.
اَلۡحَآقَّۃُ
既成事实, 或不可避免的事实;肯定会发生的灾祸;不信者最后垮台。
An established or inevitable fact; a catastrophe which is sure to happen; the final overthrow of disbelief.
Important Words:
الحاقة (the Inevitable) is derived from حق which means, it was or became suitable to the requirements of wisdom, justice or truth; it was or became established as a fact. حق الامر means, he established it as a fact. الحاقة being synonymous with حقیقةmeans, an inevitable event, reality or truth. See also 2:148, 181; 3:109; 23:63; 32:4. (Lane & Aqrab).
Commentary:
The word الحاقة having the sense of an established or inevitable fact, or a catastrophe which is sure to happen, or according to some authorities, the final overthrow of disbelief, the verse may refer to the Day of Judgement or to a calamitous event that would befall disbelievers. The calamitous event may particularly refer to the Fall of Mecca when Islam became firmly and finally established in Arabia and idol worship disappeared from the land for all time. The three brief opening verses of the Surah embodied a great prophecy that the overthrow of disbelievers was inevitable. The inevitability of their doom was declared at a time when Islam was yet in its infancy and was fighting for its very existence. The inevitable proved to be literally true, and thus set the seal on the inevitability of the Day of Judgement. See also 13:32.
1471
既成事实, 或不可避免的事实;肯定会发生的灾祸;不信者最后垮台。
4341
Important Words:
الحاقة (the Inevitable) is derived from حق which means, it was or became suitable to the requirements of wisdom, justice or truth; it was or became established as a fact. حق الامر means, he established it as a fact. الحاقة being synonymous with حقیقةmeans, an inevitable event, reality or truth. See also 2:148, 181; 3:109; 23:63; 32:4. (Lane & Aqrab).
Commentary:
The word الحاقة having the sense of an established or inevitable fact, or a catastrophe which is sure to happen, or according to some authorities, the final overthrow of disbelief, the verse may refer to the Day of Judgement or to a calamitous event that would befall disbelievers. The calamitous event may particularly refer to the Fall of Mecca when Islam became firmly and finally established in Arabia and idol worship disappeared from the land for all time. The three brief opening verses of the Surah embodied a great prophecy that the overthrow of disbelievers was inevitable. The inevitability of their doom was declared at a time when Islam was yet in its infancy and was fighting for its very existence. The inevitable proved to be literally true, and thus set the seal on the inevitability of the Day of Judgement. See also 13:32.
3107
An established or inevitable fact; a catastrophe which is sure to happen; the final overthrow of disbelief.
مَا الۡحَآقَّۃُ
وَمَاۤ اَدۡرٰٮکَ مَا الۡحَآقَّۃُ
کَذَّبَتۡ ثَمُوۡدُ وَعَادٌۢ بِالۡقَارِعَۃِ
Important Words:
القارعة (the sudden calamity) is derived from قرع. They say قرع رأسه بالعصا i.e. he struck his head with a stick. قرع الباب means, he knocked at the door. القارعة means, a great calamity which strikes terror into the hearts of people (Lane & Aqrab).
Commentary:
Whereas, in the preceding three verses, the inevitability of the doom in store for the opponents of the Holy Prophet was emphasized, in the verse under comment the case of the ‘Ad and the Thamud tribes is cited to warn them that they should learn a lesson from the evil fate of these peoples, who in the remote past, flourished in their neighbourhood.
4342
Important Words:
القارعة (the sudden calamity) is derived from قرع. They say قرع رأسه بالعصا i.e. he struck his head with a stick. قرع الباب means, he knocked at the door. القارعة means, a great calamity which strikes terror into the hearts of people (Lane & Aqrab).
Commentary:
Whereas, in the preceding three verses, the inevitability of the doom in store for the opponents of the Holy Prophet was emphasized, in the verse under comment the case of the ‘Ad and the Thamud tribes is cited to warn them that they should learn a lesson from the evil fate of these peoples, who in the remote past, flourished in their neighbourhood.
فَاَمَّا ثَمُوۡدُ فَاُہۡلِکُوۡا بِالطَّاغِیَۃِ
41:18; 54:32.
41:18; 54:32.
41:18; 54:32.
Commentary:
طاغیة having been derived from طغی which means, he exceeded the limits, signifies an extremely severe punishment. For the nature of the calamity which befell the tribe of Thamud see 7:79; 41:18 & 54:32. It has been variously described in the Quran as الصیحة (the violent cry): الرجفة (the earthquake): and الصاعقه (the thunderbolt). In fact it was a severe earthquake.
b
41:18; 54:32.
a
41:18; 54:32.
4343
Commentary:
طاغیة having been derived from طغی which means, he exceeded the limits, signifies an extremely severe punishment. For the nature of the calamity which befell the tribe of Thamud see 7:79; 41:18 & 54:32. It has been variously described in the Quran as الصیحة (the violent cry): الرجفة (the earthquake): and الصاعقه (the thunderbolt). In fact it was a severe earthquake.
b
41:18; 54:32.
وَاَمَّا عَادٌ فَاُہۡلِکُوۡا بِرِیۡحٍ صَرۡصَرٍ عَاتِیَۃٍ
41:17; 54:20.
41:17; 54:20.
41:17; 54:20.
c
41:17; 54:20.
b
41:17; 54:20.
c
41:17; 54:20.
سَخَّرَہَا عَلَیۡہِمۡ سَبۡعَ لَیَالٍ وَّثَمٰنِیَۃَ اَیَّامٍ حُسُوۡمًا فَتَرَی الۡقَوۡمَ فِیۡہَا صَرۡعٰی کَاَنَّہُمۡ اَعۡجَازُ نَخۡلٍ خَاوِیَۃٍ
54:21.
اَعْجَازُ النَّخْلِ کے معنے ہیں اُصُوْلُھَا۔ کھجور کے درخت کی جڑیں (اقرب)
54:21.
54:21.
Important Words:
حسوما (continuously) is derived from حسم. They say حسمه i.e. he cut it off entirely. حسمھم means, he caused them to perish completely. حسم فی العمل means, he laboured hard and wearied himself with continuous work. حسمت الدابة means, I cauterized the beast by successive operations. الایام الحسوم means, evil or unlucky days that are consecutive or permanent, or days preventing good or prosperity; disastrous days (Lane & Aqrab).
صرعٰی (lying prostrate) is the plural of صریع which is derived from صرع. They say صرعه he threw him down on the ground. صریع means, thrown down or prostrated in the ground; affected with epilepsy or madness; slain. One would say رأیت شجرھم صرعٰی i.e. I saw their trees cut down (Lane & Aqrab).
d
54:21.
1
اَعْجَازُ النَّخْلِ کے معنے ہیں اُصُوْلُھَا۔ کھجور کے درخت کی جڑیں (اقرب)
c
54:21.
4344
Important Words:
حسوما (continuously) is derived from حسم. They say حسمه i.e. he cut it off entirely. حسمھم means, he caused them to perish completely. حسم فی العمل means, he laboured hard and wearied himself with continuous work. حسمت الدابة means, I cauterized the beast by successive operations. الایام الحسوم means, evil or unlucky days that are consecutive or permanent, or days preventing good or prosperity; disastrous days (Lane & Aqrab).
صرعٰی (lying prostrate) is the plural of صریع which is derived from صرع. They say صرعه he threw him down on the ground. صریع means, thrown down or prostrated in the ground; affected with epilepsy or madness; slain. One would say رأیت شجرھم صرعٰی i.e. I saw their trees cut down (Lane & Aqrab).
d
54:21.
فَہَلۡ تَرٰی لَہُمۡ مِّنۡۢ بَاقِیَۃٍ
وَجَآءَ فِرۡعَوۡنُ وَمَنۡ قَبۡلَہٗ وَالۡمُؤۡتَفِکٰتُ بِالۡخَاطِئَۃِ
28:9.
28:9.
e
28:9.
a
28:9.
4345
Commentary:
"The overthrown cities" were Sodom and Gomorrah. See also 11:83.
e
28:9.
فَعَصَوۡا رَسُوۡلَ رَبِّہِمۡ فَاَخَذَہُمۡ اَخۡذَۃً رَّابِیَۃً
73:17.
73:17.
73:17.
a
73:17.
b
73:17.
a
73:17.
اِنَّا لَمَّا طَغَا الۡمَآءُ حَمَلۡنٰکُمۡ فِی الۡجَارِیَۃِ
b
11:41; 54:14.
1472
这节经文中指的是努哈时代的洪水。
c
11:41; 54:14.
4346
Commentary:
The reference in the verse is to Noah’s Flood.
b
11:41; 54:14.
3108
The reference in the verse is to Noah’s Flood.
لِنَجۡعَلَہَا لَکُمۡ تَذۡکِرَۃً وَّتَعِیَہَاۤ اُذُنٌ وّٰعِیَۃٌ
یعنی ایسا ہی اب محمد رسول اللہ صلی اللہ علیہ وسلم کی قوم کے ساتھ ہوگا اور وہ بھی مختلف قسم کے عذابوں میں مبتلا کی جائے گی۔
29:16; 54:16.
Important Words:
تعیھا (might retain it) is derived from وعی. They say وعی الحدیث i.e. he kept or retained the narrative in his mind or memory; he learned it by heart (Aqrab).
Commentary:
The various punishments which overtook disbelievers for their sins and opposition to Divine Prophets at different times have been mentioned as a standing and permanent reminder to those who defy God’s laws and His Message, implying that opponents of the Holy Prophet would meet with no better fate if they did not repent and give up their evil ways.
1
یعنی ایسا ہی اب محمد رسول اللہ صلی اللہ علیہ وسلم کی قوم کے ساتھ ہوگا اور وہ بھی مختلف قسم کے عذابوں میں مبتلا کی جائے گی۔
d
29:16; 54:16.
4347
Important Words:
تعیھا (might retain it) is derived from وعی. They say وعی الحدیث i.e. he kept or retained the narrative in his mind or memory; he learned it by heart (Aqrab).
Commentary:
The various punishments which overtook disbelievers for their sins and opposition to Divine Prophets at different times have been mentioned as a standing and permanent reminder to those who defy God’s laws and His Message, implying that opponents of the Holy Prophet would meet with no better fate if they did not repent and give up their evil ways.
فَاِذَا نُفِخَ فِی الصُّوۡرِ نَفۡخَۃٌ وّٰحِدَۃٌ
18:100; 23:102; 36:52; 39:69; 50:21.
The Holy Prophet’s march on Mecca was so swift and sudden that the Meccans were taken completely by surprise. It came, as it were, a bolt from the blue for them. The verse may also apply to the Day of Resurrection, when with the blowing of the trumpet both the righteous and the guilty will stand before God’s Great Judgment Seat to render an account of their deeds.
18:100; 23:102; 36:52; 39:69; 50:21.
Commentary:
From this verse begins a description of the punishment that overtook the opponents of the Holy Prophet, namely, the Fall of Mecca, their greatest stronghold and the centre of their power and glory. The Holy Prophet’s march on Mecca was so swift and sudden that the Meccans were taken completely by surprise. It came, as it were, as a bolt from the blue.
The description may equally apply to the Day of Resurrection, when with the blowing of the trumpet both the righteous and the guilty will stand before God’s Great Judgement Seat to render an account of their actions and deeds.
c
18:100; 23:102; 36:52; 39:69; 50:21.
1473
穆圣进驻麦加神速而突然, 使麦加人完全惊讶, 好像晴天霹雷。这节经文也可以用来指复生日, 届时号角吹响, 正道的和犯罪的双方都要站在安拉伟大的审判席前, 交代自己的所作所为。
e
18:100; 23:102; 36:52; 39:69; 50:21.
4348
Commentary:
From this verse begins a description of the punishment that overtook the opponents of the Holy Prophet, namely, the Fall of Mecca, their greatest stronghold and the centre of their power and glory. The Holy Prophet’s march on Mecca was so swift and sudden that the Meccans were taken completely by surprise. It came, as it were, as a bolt from the blue.
The description may equally apply to the Day of Resurrection, when with the blowing of the trumpet both the righteous and the guilty will stand before God’s Great Judgement Seat to render an account of their actions and deeds.
c
18:100; 23:102; 36:52; 39:69; 50:21.
3109
The Holy Prophet’s march on Mecca was so swift and sudden that the Meccans were taken completely by surprise. It came, as it were, a bolt from the blue for them. The verse may also apply to the Day of Resurrection, when with the blowing of the trumpet both the righteous and the guilty will stand before God’s Great Judgment Seat to render an account of their deeds.
وَحُمِلَتِ الۡاَرۡضُ وَالۡجِبَالُ فَدُکَّتَا دَکَّۃً وّٰحِدَۃً
整个阿拉伯彻底震动了; 阿拉伯贵族领袖和普通老百姓都感觉到伊斯兰教战胜者的强大冲击, 以及其在他们生活中所产生的猛烈的大变化的冲击 اَلْجِبَال (al-Jibal) 的意思是宗族的领袖, اَلْاَرْض (al-Ard) 指普通老百姓。
The whole of Arabia was shaken from one end to the other; the leaders of Arab aristocracy and the common folk felt the strong impact of the conquests of Islam and of the great and violent change it brought about in their lives—al-Jibal signifying leaders of men, and al-Ard common folk.
Commentary:
The verse may also signify that the whole of Arabia will be shaken from one end to the other; leaders of Arab aristocracy and the common folk will feel the strong impact of the conquests of Islam and of the great and violent change it will bring about in their lives. الجبال may signify leaders of men and الارض common folk.
1474
整个阿拉伯彻底震动了; 阿拉伯贵族领袖和普通老百姓都感觉到伊斯兰教战胜者的强大冲击, 以及其在他们生活中所产生的猛烈的大变化的冲击 اَلْجِبَال (al-Jibal) 的意思是宗族的领袖, اَلْاَرْض (al-Ard) 指普通老百姓。
4349
Commentary:
The verse may also signify that the whole of Arabia will be shaken from one end to the other; leaders of Arab aristocracy and the common folk will feel the strong impact of the conquests of Islam and of the great and violent change it will bring about in their lives. الجبال may signify leaders of men and الارض common folk.
3110
The whole of Arabia was shaken from one end to the other; the leaders of Arab aristocracy and the common folk felt the strong impact of the conquests of Islam and of the great and violent change it brought about in their lives—al-Jibal signifying leaders of men, and al-Ard common folk.
فَیَوۡمَئِذٍ وَّقَعَتِ الۡوَاقِعَۃُ
یعنی اَلْحَآقَّہ کی پیشگوئی اس دن پوری ہوگی جب مکہ کے سردار اور عوام تباہ ہونے لگیں گے اور شکست پر شکست کھائیں گے۔
Commentary:
On that day Mecca, the great centre of idol worship in Arabia will fall. The great event referred to here is also mentioned in 56:2, along with the results that followed from it.
2
یعنی اَلْحَآقَّہ کی پیشگوئی اس دن پوری ہوگی جب مکہ کے سردار اور عوام تباہ ہونے لگیں گے اور شکست پر شکست کھائیں گے۔
4350
Commentary:
On that day Mecca, the great centre of idol worship in Arabia will fall. The great event referred to here is also mentioned in 56:2, along with the results that followed from it.
وَانۡشَقَّتِ السَّمَآءُ فَہِیَ یَوۡمَئِذٍ وَّاہِیَۃٌ
55:38; 84:2.
یعنی مکہ والوں کاآسمان یعنی ان کا مذہب بالکل کھوکھلا ہو جائے گا اور لوگوں کے دلوں میں سے اس کی سچائی پر یقین جاتا رہے گا۔
55:38; 84:2.
55:38; 84:2.
Important Words:
واھیة (frail) is derived from وھی. They say وھی الشیء i.e. the thing became worn out and weak. وھی الحائط means, the wall was about to fall. وھی الثوب means, the cloth was worn out. واھیة means, weak, frail; broken or rent (Aqrab).
Commentary:
The reference in the verse may be to some natural phenomenon which took the form of Divine punishment. Or the word السماء meaning the covering overhead, the verse may signify that the covering over the heads of disbelievers would cleave asunder, i.e. with the Fall of Mecca their political power would vanish and no protection or asylum would remain for them except that they should join the fold of Islam.
d
55:38; 84:2.
3
یعنی مکہ والوں کاآسمان یعنی ان کا مذہب بالکل کھوکھلا ہو جائے گا اور لوگوں کے دلوں میں سے اس کی سچائی پر یقین جاتا رہے گا۔
a
55:38; 84:2.
4351
Important Words:
واھیة (frail) is derived from وھی. They say وھی الشیء i.e. the thing became worn out and weak. وھی الحائط means, the wall was about to fall. وھی الثوب means, the cloth was worn out. واھیة means, weak, frail; broken or rent (Aqrab).
Commentary:
The reference in the verse may be to some natural phenomenon which took the form of Divine punishment. Or the word السماء meaning the covering overhead, the verse may signify that the covering over the heads of disbelievers would cleave asunder, i.e. with the Fall of Mecca their political power would vanish and no protection or asylum would remain for them except that they should join the fold of Islam.
d
55:38; 84:2.
وَالۡمَلَکُ عَلٰۤی اَرۡجَآئِہَا ۚ وَیَحۡمِلُ عَرۡشَ رَبِّکَ فَوۡقَہُمۡ یَوۡمَئِذٍ ثَمٰنِیَۃٌ
39:76; 40:8.
عَرْش (‘Arsh, 帝位) 代表安拉超越的常德, 即安拉独一无二的特性。这种常德通过安拉的类似的常德而显示出来, 在这节经文中被描写为扶持安拉的帝位的支承者。后一种常德就是 رَب (Rabb), رَحْمٰن (Rahman) رَحِيْم (Rahim) 和 مٰلِكِ يَوْمِ الدِّيْن (Malik-e-Yaumid-Din), 这些就是世界得以维持而主要涉及人类命运和生活的基本的真主常德。由于其庄严、令人敬畏和伟大, 这四种真主的常德将在末日审判时双重显示。这句话的意思也可以是, 这四种相应的超越的常德在那天将跟那四种类似的常德也一起起作用。因为真主的常德是通过众天使显示的, 因此就说, 有八位天使在那伟大的日子里为扶持安拉帝位者。这是一种错误的看法, 说什么因为这节经文把帝位说成是由众天使 “扶持” 的, 所以一定是有形的东西。但是用在 «古兰经» 中的 حَمَلَ (Hamala) 这个字不仅是指物质意义上扶持一件东西, 也是一种比喻的指称。在 33:73 中人被说成是 “负担法典” 即经典, 但经典不是有形的东西。同样, 天使扶持 ‘Arsh (安拉的帝位) 的意思是, 真主的常德的真实性通过天使露出和显示。我们不能理解和认识安拉超越的常德 (安拉的帝位), 除非通过他的类似常德。因此安拉的类似常德似乎就是扶持安拉超越的常德 (他的帝位) 者。还据说, عَرْش (‘Arsh) 被说成 “是在水上” 的 (11:8); 水是一个被创造的元素, 因此也一定是一个被创造物。但在天经中的 “水” 常常指 “安拉的话”。作这个意义的经文 (11:8) 节表示, “安拉的帝位” 在于 “安拉的话”, 这就意味着人类不借助 “安拉的话” 就不能充分领悟、认识安拉的威严和光辉。在经文23:117中也能清楚看到 عَرْش (‘Arsh) 代表安拉超越的常德。另见注释498。
’’ فرشتے اس کے کناروں پر ہوں گے‘‘۔ اس میں یہ بتایا گیا ہے کہ وہی مسلمان جن کو کفار دشمن سمجھتے ہیں۔ آخری عذاب کے وقت کفار کو بچانے کے لئے دعائیں کر رہے ہوں گے۔
یہ جو کہا کہ اس دن تیرے رب کے عرش کو آٹھ فرشتے اٹھائے ہوئے ہوں گے اس سے اس طرف اشارہ کیا کہ سورۃ فاتحہ میں تو خداتعالیٰ کی چار صفات کا ذکر ہے یعنی ربّ‘ رحمٰن‘ رحیم اور مالک یوم الدین کا۔ مگر فتح مکہ کے وقت خداتعالیٰ کی صفات اس زور سے جلوہ گر ہوں گی کہ گویا وہ چار کی جگہ آٹھ ہو جائیں گی اور زمین کے چپّہ چپّہ پر محمد رسول اللہ صلی اللہ علیہ وسلم کے لئے جلال الٰہی ظاہر ہو رہا ہوگا۔
39:76; 40:8.
‘Arsh (Throne) represents God’s transcendent attributes which are His exclusive prerogative. These attributes are manifested through God’s attributes of similitude which have been described in the verse as the bearers of His Throne (‘Arsh). These latter attributes are Rabb, Rahman, Rahim and Maliki Yaumid-Din and are the basic Divine attributes by which the world subsists and which mainly concern man’s life and destiny. In view of their majesty, awfulness and greatness these four Divine attributes will have double manifestation on the Day of Judgment. Or, the words may mean that on that day, along with these four attributes of similitude, the four corresponding transcendent attributes will also come into operation. And as Divine attributes are manifested through angels, therefore eight angels are mentioned, as being the bearers of the Throne of God on that Great Day.
It is a mistaken view that because ‘Arsh is stated in the verse as being "borne" by angels, it must be
39:76; 40:8.
Important Words:
For عرش see 7:55, 10:4 and 20:6. The word represents God’s transcendent attributes (صفات تنزیھیة) which are His exclusive prerogative. These attributes are manifested through God’s attributes of similitude (صفات تشبیھیة) which have been described in the verse as the bearers of God’s Throne.
Commentary:
God’s attributes of similitude which have been described here as the bearers of the Divine Throne are رب العالمین i.e. the Creator and Sustainer of the world; الرحمن i.e. the Gracious, Who fulfils all the needs of man, even before he is born and without any effort on his part; الرحیم i.e. the Merciful. Who causes man’s labours to produce the best possible results, andمالک یوم الدین i.e. Master of the Day of Judgement, to Whom all will have to render an account of their actions. These are the basic Divine attributes by which the world subsists and which mainly concern man’s life and destiny. In view of their majesty, and greatness these four Divine attributes will have a double manifestation on the Day of Judgement. And as Divine attributes are manifested through angels, therefore, eight angels are mentioned to be the bearers of the Throne of God on that Great Day. Or the verse may signify that on the day of the Fall of Mecca the four basic Divine attributes will have a double manifestation, as on that day the foundations of Islam, humanity’s last and most perfect religious system, will be firmly laid and God’s power and glory will be manifested through, and for the sake of, the Holy Prophet. The clause "the angels would be standing on the sides thereof" may also signify that when the heavens of Arabia would be cleft asunder, i.e. when old order will vanish, the angels of God will lay the foundation of a new and better one. Or the words may mean that when the heavens will be cleft asunder, i.e. when terrible punishment will overtake the Meccans, God’s angels will take their stand on its sides in order to protect the Holy Prophet and the Muslims.
e
39:76; 40:8.
1475
عَرْش (‘Arsh, 帝位) 代表安拉超越的常德, 即安拉独一无二的特性。这种常德通过安拉的类似的常德而显示出来, 在这节经文中被描写为扶持安拉的帝位的支承者。后一种常德就是 رَب (Rabb), رَحْمٰن (Rahman) رَحِيْم (Rahim) 和 مٰلِكِ يَوْمِ الدِّيْن (Malik-e-Yaumid-Din), 这些就是世界得以维持而主要涉及人类命运和生活的基本的真主常德。由于其庄严、令人敬畏和伟大, 这四种真主的常德将在末日审判时双重显示。这句话的意思也可以是, 这四种相应的超越的常德在那天将跟那四种类似的常德也一起起作用。因为真主的常德是通过众天使显示的, 因此就说, 有八位天使在那伟大的日子里为扶持安拉帝位者。这是一种错误的看法, 说什么因为这节经文把帝位说成是由众天使 “扶持” 的, 所以一定是有形的东西。但是用在 «古兰经» 中的 حَمَلَ (Hamala) 这个字不仅是指物质意义上扶持一件东西, 也是一种比喻的指称。在 33:73 中人被说成是 “负担法典” 即经典, 但经典不是有形的东西。同样, 天使扶持 ‘Arsh (安拉的帝位) 的意思是, 真主的常德的真实性通过天使露出和显示。我们不能理解和认识安拉超越的常德 (安拉的帝位), 除非通过他的类似常德。因此安拉的类似常德似乎就是扶持安拉超越的常德 (他的帝位) 者。还据说, عَرْش (‘Arsh) 被说成 “是在水上” 的 (11:8); 水是一个被创造的元素, 因此也一定是一个被创造物。但在天经中的 “水” 常常指 “安拉的话”。作这个意义的经文 (11:8) 节表示, “安拉的帝位” 在于 “安拉的话”, 这就意味着人类不借助 “安拉的话” 就不能充分领悟、认识安拉的威严和光辉。在经文23:117中也能清楚看到 عَرْش (‘Arsh) 代表安拉超越的常德。另见注释498。
1
’’ فرشتے اس کے کناروں پر ہوں گے‘‘۔ اس میں یہ بتایا گیا ہے کہ وہی مسلمان جن کو کفار دشمن سمجھتے ہیں۔ آخری عذاب کے وقت کفار کو بچانے کے لئے دعائیں کر رہے ہوں گے۔
2
یہ جو کہا کہ اس دن تیرے رب کے عرش کو آٹھ فرشتے اٹھائے ہوئے ہوں گے اس سے اس طرف اشارہ کیا کہ سورۃ فاتحہ میں تو خداتعالیٰ کی چار صفات کا ذکر ہے یعنی ربّ‘ رحمٰن‘ رحیم اور مالک یوم الدین کا۔ مگر فتح مکہ کے وقت خداتعالیٰ کی صفات اس زور سے جلوہ گر ہوں گی کہ گویا وہ چار کی جگہ آٹھ ہو جائیں گی اور زمین کے چپّہ چپّہ پر محمد رسول اللہ صلی اللہ علیہ وسلم کے لئے جلال الٰہی ظاہر ہو رہا ہوگا۔
b
39:76; 40:8.
4352
Important Words:
For عرش see 7:55, 10:4 and 20:6. The word represents God’s transcendent attributes (صفات تنزیھیة) which are His exclusive prerogative. These attributes are manifested through God’s attributes of similitude (صفات تشبیھیة) which have been described in the verse as the bearers of God’s Throne.
Commentary:
God’s attributes of similitude which have been described here as the bearers of the Divine Throne are رب العالمین i.e. the Creator and Sustainer of the world; الرحمن i.e. the Gracious, Who fulfils all the needs of man, even before he is born and without any effort on his part; الرحیم i.e. the Merciful. Who causes man’s labours to produce the best possible results, andمالک یوم الدین i.e. Master of the Day of Judgement, to Whom all will have to render an account of their actions. These are the basic Divine attributes by which the world subsists and which mainly concern man’s life and destiny. In view of their majesty, and greatness these four Divine attributes will have a double manifestation on the Day of Judgement. And as Divine attributes are manifested through angels, therefore, eight angels are mentioned to be the bearers of the Throne of God on that Great Day. Or the verse may signify that on the day of the Fall of Mecca the four basic Divine attributes will have a double manifestation, as on that day the foundations of Islam, humanity’s last and most perfect religious system, will be firmly laid and God’s power and glory will be manifested through, and for the sake of, the Holy Prophet. The clause "the angels would be standing on the sides thereof" may also signify that when the heavens of Arabia would be cleft asunder, i.e. when old order will vanish, the angels of God will lay the foundation of a new and better one. Or the words may mean that when the heavens will be cleft asunder, i.e. when terrible punishment will overtake the Meccans, God’s angels will take their stand on its sides in order to protect the Holy Prophet and the Muslims.
e
39:76; 40:8.
3111
‘Arsh (Throne) represents God’s transcendent attributes which are His exclusive prerogative. These attributes are manifested through God’s attributes of similitude which have been described in the verse as the bearers of His Throne (‘Arsh). These latter attributes are Rabb, Rahman, Rahim and Maliki Yaumid-Din and are the basic Divine attributes by which the world subsists and which mainly concern man’s life and destiny. In view of their majesty, awfulness and greatness these four Divine attributes will have double manifestation on the Day of Judgment. Or, the words may mean that on that day, along with these four attributes of similitude, the four corresponding transcendent attributes will also come into operation. And as Divine attributes are manifested through angels, therefore eight angels are mentioned, as being the bearers of the Throne of God on that Great Day.
It is a mistaken view that because ‘Arsh is stated in the verse as being "borne" by angels, it must be
یَوۡمَئِذٍ تُعۡرَضُوۡنَ لَا تَخۡفٰی مِنۡکُمۡ خَافِیَۃٌ
4:43; 41:21.
4:43; 41:21.
Besides the meaning given in the text, the verse signifies that on the day of the Fall of Mecca, falsity of the idolatrous beliefs and practices of the Meccans will stand completely exposed.
4:43; 41:21.
Commentary:
Besides the meaning given in the text, the verse signifies that on the day of the Fall of Mecca falsity of the idolatrous beliefs and practices of the Meccans will stand completely exposed.
a
4:43; 41:21.
a
4:43; 41:21.
4353
Commentary:
Besides the meaning given in the text, the verse signifies that on the day of the Fall of Mecca falsity of the idolatrous beliefs and practices of the Meccans will stand completely exposed.
a
4:43; 41:21.
3112
Besides the meaning given in the text, the verse signifies that on the day of the Fall of Mecca, falsity of the idolatrous beliefs and practices of the Meccans will stand completely exposed.