يُسَبِّحُ
Appears 13 times in Quran
Derived Words (6)
Words derived from the stem "يُسَبِّحُ".
- glorify
- glorifying
- They glorify
- All that is in the heavens and the earth glorifies Him
- And the thunder glorifies Him
- but they glorify Him
- Whatever is in the heavens and whatever is in the earth glorifies Allah
- celebrate
- glorified
- glorifies
Occurrences in Quran
Found 13 verses containing "يُسَبِّحُ".
إِنَّ ٱلَّذِينَ عِندَ رَبِّكَ لَا يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِۦ وَيُسَبِّحُونَهُۥ وَلَهُۥ يَسْجُدُونَ ۩
21:20-21; 41:39.
یعنی مقرّب ہیں۔
21:20-21; 41:39.
Commentary:
This is the last verse of the present Surah. Disbelievers are told that they should pray to God for their guidance because even such righteous servants of God, as have attained His nearness and are far superior to them in all respects, do not disdain to worship and glorify Him.
The verse mentions three signs of those who attain nearness to God: (1) they turn not away with pride from His worship, meaning that they not only worship God but worship Him in all humility; (2) they glorify God, i.e. they not only silently worship God but even declare their faith openly and propagate the truth and try to establish the kingdom of God on earth; (3) they prostrate themselves before God, i.e. they submit to Him and their lives are devoted to His service.
It should be noted that it was the practice of the Holy Prophet that wherever a Quranic verse spoke of believers prostrating themselves before God, he used to perform a سجدة (act of prostration) and also enjoined his followers to do the same. This constitutes a great lesson for us that we should not only be ever ready to obey God when a direct command is addressed to us, but should also be eager to copy the good acts of others, even if we are not directly commanded to do so. The present verse embodies the first سجدة of the Quran.
f
21:20-21; 41:39.
4
یعنی مقرّب ہیں۔
b
21:20-21; 41:39.
1091
Commentary:
This is the last verse of the present Surah. Disbelievers are told that they should pray to God for their guidance because even such righteous servants of God, as have attained His nearness and are far superior to them in all respects, do not disdain to worship and glorify Him.
The verse mentions three signs of those who attain nearness to God: (1) they turn not away with pride from His worship, meaning that they not only worship God but worship Him in all humility; (2) they glorify God, i.e. they not only silently worship God but even declare their faith openly and propagate the truth and try to establish the kingdom of God on earth; (3) they prostrate themselves before God, i.e. they submit to Him and their lives are devoted to His service.
It should be noted that it was the practice of the Holy Prophet that wherever a Quranic verse spoke of believers prostrating themselves before God, he used to perform a سجدة (act of prostration) and also enjoined his followers to do the same. This constitutes a great lesson for us that we should not only be ever ready to obey God when a direct command is addressed to us, but should also be eager to copy the good acts of others, even if we are not directly commanded to do so. The present verse embodies the first سجدة of the Quran.
c
21:20-21; 41:39.
1091A
This verse embodies the first Sajdah of the Qur’an.
وَيُسَبِّحُ ٱلرَّعْدُ بِحَمْدِهِۦ وَٱلْمَلَٰٓئِكَةُ مِنْ خِيفَتِهِۦ وَيُرْسِلُ ٱلصَّوَٰعِقَ فَيُصِيبُ بِهَا مَن يَشَآءُ وَهُمْ يُجَٰدِلُونَ فِى ٱللَّهِ وَهُوَ شَدِيدُ ٱلْمِحَالِ
مفسرین کہتے ہیں کہ رَعدؔ ایک فرشتہ کا نام ہے لیکن یہ غلط ہے۔ خود بجلی بھی زبان حال سے خداتعالیٰ کی تسبیح اور حمد کرتی ہے پس خواہ مخواہ فرشتوں کو بیچ میں گھسیٹنے کی ضرورت نہ تھی۔
16:51; 42:6.
24:44.
Important Words:
محال (punishment) is derived from ماحل which is again derived from محل. They say محل البلد i.e. the town had no rain and became affected with drought and dearth. ماحله means, he devised a plan or hatched a plot against him; he showed enmity towards him, the other doing the same in return. محال means, plan or device; power or might; quarrel or disputation; enmity; punishment or torment; severity; destruction (Aqrab).
Commentary:
Disbelievers are here told that they should give up hugging the fond hope that the present afflictions and trials of Muslims (hinted at in the words "thunders" and "thunderbolts") would bring about the latter’s ruin. Not all lightning is destructive nor are all clouds the source of unmixed good. Their afflictions cannot bring about the ruin of believers. On the contrary, they will bring about their moral and spiritual advancement, for they bring into play their hidden faculties and bring them nearer to God. Thunder and lightning are after all the creation of God and are meant to glorify Him. They cannot therefore, cause the destruction of God’s faithful servants, whom He has promised to protect, for that would be against His glory-fication. So existing thunders and the dark clouds of temporary miseries and tribulations only contribute to the progress and prosperity of the Faithful.
The verse further points out that thunder and clouds are under the control of God’s angels, who are the first cause, and have been created to serve and advance the cause of God’s Messengers. Why then, should the believers fear the thunder and clouds of adversity that are now bursting upon them? They would only destroy those who seek to frustrate the purpose of God. The words, they dispute concerning Allah, are intended to point out that it is no law of nature that is being discussed here but a prophecy of punishment for disbelievers.
The words شدید المحال (severe in punishing) may also be rendered as "strong in planning" thus hinting that God is not only severe in punishing but it is also impossible to frustrate His plans.
f
16:51; 42:6.
g
24:44.
3
مفسرین کہتے ہیں کہ رَعدؔ ایک فرشتہ کا نام ہے لیکن یہ غلط ہے۔ خود بجلی بھی زبان حال سے خداتعالیٰ کی تسبیح اور حمد کرتی ہے پس خواہ مخواہ فرشتوں کو بیچ میں گھسیٹنے کی ضرورت نہ تھی۔
a
16:51; 42:6.
b
24:44.
1625
Important Words:
محال (punishment) is derived from ماحل which is again derived from محل. They say محل البلد i.e. the town had no rain and became affected with drought and dearth. ماحله means, he devised a plan or hatched a plot against him; he showed enmity towards him, the other doing the same in return. محال means, plan or device; power or might; quarrel or disputation; enmity; punishment or torment; severity; destruction (Aqrab).
Commentary:
Disbelievers are here told that they should give up hugging the fond hope that the present afflictions and trials of Muslims (hinted at in the words "thunders" and "thunderbolts") would bring about the latter’s ruin. Not all lightning is destructive nor are all clouds the source of unmixed good. Their afflictions cannot bring about the ruin of believers. On the contrary, they will bring about their moral and spiritual advancement, for they bring into play their hidden faculties and bring them nearer to God. Thunder and lightning are after all the creation of God and are meant to glorify Him. They cannot therefore, cause the destruction of God’s faithful servants, whom He has promised to protect, for that would be against His glory-fication. So existing thunders and the dark clouds of temporary miseries and tribulations only contribute to the progress and prosperity of the Faithful.
The verse further points out that thunder and clouds are under the control of God’s angels, who are the first cause, and have been created to serve and advance the cause of God’s Messengers. Why then, should the believers fear the thunder and clouds of adversity that are now bursting upon them? They would only destroy those who seek to frustrate the purpose of God. The words, they dispute concerning Allah, are intended to point out that it is no law of nature that is being discussed here but a prophecy of punishment for disbelievers.
The words شدید المحال (severe in punishing) may also be rendered as "strong in planning" thus hinting that God is not only severe in punishing but it is also impossible to frustrate His plans.
c
16:51; 42:6.
d
24:44.
تُسَبِّحُ لَهُ ٱلسَّمَٰوَٰتُ ٱلسَّبْعُ وَٱلْأَرْضُ وَمَن فِيهِنَّ ۚ وَإِن مِّن شَىْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِۦ وَلَٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ ۗ إِنَّهُۥ كَانَ حَلِيمًا غَفُورًا
24:42; 59:25; 61:2; 62:2; 64:2.
“七个天和地以及在其中的, 都褒扬 (他的) 圣洁,” 这句话指的是整个宇宙属于安拉的独一性这一总的明证, “没有一样东西不褒扬他的圣洁, 赞颂他的善美,” 这句话指的是所有事物是单独并分别地属于唯一的安拉的这一明证。前一总的明证意味着优美的安排和秩序正确地存在于宇宙之中表明创造者只是一个; 而后者意味着在宇宙中每一东西在其自己有限范围内以其自己的独有的方法显示安拉不同的常德。
24:42; 59:25; 61:2; 62:2; 64:2.
Whereas the words, The seven heavens and the earth and those that are therein extol His glory, refer to the collective evidence that the whole universe bears to the Unity of God, the words, and there is not a thing but glorifies Him with His praise, refer to the evidence which all things bear to Oneness of the Divine Being individually and separately. The former means that the beautiful arrangement and order existing in the universe unmistakably show that its Creator is One, and the latter mean that everything in this universe, within its own limited sphere and in its own inimitable way, demonstrates God’s various attributes.
24:42; 59:25; 61:2; 62:2; 64:2.
Commentary:
The expression, the seven heavens and the earth and those that are therein extol His glory, refers to the collective evidence that the whole universe bears to the Unity of God, while the words, and there is not a thing but glorifies Him with His praise, refer to the evidence which everything bears to that Unity individually and separately. The former expression means that the beautiful arrangement and order existing in the universe shows unmistakably that its Creator is One and the latter means that everything in this universe, within its own limited sphere and in its own inimitable way, demonstrates God’s various attributes.
b
24:42; 59:25; 61:2; 62:2; 64:2.
714
“七个天和地以及在其中的, 都褒扬 (他的) 圣洁,” 这句话指的是整个宇宙属于安拉的独一性这一总的明证, “没有一样东西不褒扬他的圣洁, 赞颂他的善美,” 这句话指的是所有事物是单独并分别地属于唯一的安拉的这一明证。前一总的明证意味着优美的安排和秩序正确地存在于宇宙之中表明创造者只是一个; 而后者意味着在宇宙中每一东西在其自己有限范围内以其自己的独有的方法显示安拉不同的常德。
a
24:42; 59:25; 61:2; 62:2; 64:2.
1974
Commentary:
The expression, the seven heavens and the earth and those that are therein extol His glory, refers to the collective evidence that the whole universe bears to the Unity of God, while the words, and there is not a thing but glorifies Him with His praise, refer to the evidence which everything bears to that Unity individually and separately. The former expression means that the beautiful arrangement and order existing in the universe shows unmistakably that its Creator is One and the latter means that everything in this universe, within its own limited sphere and in its own inimitable way, demonstrates God’s various attributes.
a
24:42; 59:25; 61:2; 62:2; 64:2.
1622
Whereas the words, The seven heavens and the earth and those that are therein extol His glory, refer to the collective evidence that the whole universe bears to the Unity of God, the words, and there is not a thing but glorifies Him with His praise, refer to the evidence which all things bear to Oneness of the Divine Being individually and separately. The former means that the beautiful arrangement and order existing in the universe unmistakably show that its Creator is One, and the latter mean that everything in this universe, within its own limited sphere and in its own inimitable way, demonstrates God’s various attributes.
يُسَبِّحُونَ ٱلَّيْلَ وَٱلنَّهَارَ لَا يَفْتُرُونَ
The verse gives some marks of the true servants of God. They are not tired of serving God and humanity. They do not accept a Divine Prophet under a momentary impulse and then under the stress of hardships and privations lose heart. Once they accept the truth, they stick to it through thick and thin. Their zeal and enthusiasm for the service of truth never flag or fail. Worship of God is a source of delight to them and a means of relief from worries and anxieties (13:29). 'The cheer of my eyes is in Prayer,' the Holy Prophet is reported to have said (Nasa’i).
Important Words:
یفترون (they flag) is derived from فتر. They say فتر الشیء i.e. the thing remitted or became still after vehemence or it became gentle after vehemence. فتر من عمله means, he flagged or became remiss in his work. فتر الحر means, the heat abated or flagged after being intense and vehement. فتر الوحی means, the revelation stopped or its coming discontinued (Lane & Aqrab). See also 5:20.
2361
Important Words:
یفترون (they flag) is derived from فتر. They say فتر الشیء i.e. the thing remitted or became still after vehemence or it became gentle after vehemence. فتر من عمله means, he flagged or became remiss in his work. فتر الحر means, the heat abated or flagged after being intense and vehement. فتر الوحی means, the revelation stopped or its coming discontinued (Lane & Aqrab). See also 5:20.
1877
The verse gives some marks of the true servants of God. They are not tired of serving God and humanity. They do not accept a Divine Prophet under a momentary impulse and then under the stress of hardships and privations lose heart. Once they accept the truth, they stick to it through thick and thin. Their zeal and enthusiasm for the service of truth never flag or fail. Worship of God is a source of delight to them and a means of relief from worries and anxieties (13:29). 'The cheer of my eyes is in Prayer,' the Holy Prophet is reported to have said (Nasa’i).
فِى بُيُوتٍ أَذِنَ ٱللَّهُ أَن تُرْفَعَ وَيُذْكَرَ فِيهَا ٱسْمُهُۥ يُسَبِّحُ لَهُۥ فِيهَا بِٱلْغُدُوِّ وَٱلْءَاصَالِ
这节经文既含有一个明证, 又含有一个预言。它预言, 由 «古兰经» 内具有光所照亮的那些房子将被升高, 居住其中的人们将朝夕赞颂安拉。这将成为安拉的光照亮他们的一个明证。
یعنی خدائی نور کا ثبوت یہ ہوگا کہ جن گھروں میں یہ نور یعنی تعلیم قرآن ہوگی وہ دنیا میں عزت پا جائیں گے اور عبادت سے ہر وقت معمور رہیں گے۔
The verse contains both a proof and a prophecy. It predicts that houses illumined by the light contained in the Qur’an will be exalted and their inmates will always celebrate the praises of God. This will be a proof that they are illumined by Allah’s light.
Commentary:
The verse purports to say that the metaphor used in the preceding verse is no mere beautiful simile or the figment of the fertile imagination but a hard, material fact. There are in existence houses in which this heavenly light is lit and from them it emanates. God has decreed that these houses shall be honoured and exalted because in them live men who celebrate the praises of their Creator in the mornings and the evenings the verse embodies both a proof and a prophecy. It is a prophecy in the sense that house illumined by the light of the Quran will be exalted and the fulfilment of this prophecy will constitute a proof that they are illumined by the light of Allah. How wonderfully the prophecy was fulfilled! The doorless and windowless hovels and huts of the poor Companions of the Holy Prophet became so honoured and respected that they became the objects of attraction and admiration for the whole world; and this fact testified to the Quran being the revealed Word of God.
910
这节经文既含有一个明证, 又含有一个预言。它预言, 由 «古兰经» 内具有光所照亮的那些房子将被升高, 居住其中的人们将朝夕赞颂安拉。这将成为安拉的光照亮他们的一个明证。
2
یعنی خدائی نور کا ثبوت یہ ہوگا کہ جن گھروں میں یہ نور یعنی تعلیم قرآن ہوگی وہ دنیا میں عزت پا جائیں گے اور عبادت سے ہر وقت معمور رہیں گے۔
2619
Commentary:
The verse purports to say that the metaphor used in the preceding verse is no mere beautiful simile or the figment of the fertile imagination but a hard, material fact. There are in existence houses in which this heavenly light is lit and from them it emanates. God has decreed that these houses shall be honoured and exalted because in them live men who celebrate the praises of their Creator in the mornings and the evenings the verse embodies both a proof and a prophecy. It is a prophecy in the sense that house illumined by the light of the Quran will be exalted and the fulfilment of this prophecy will constitute a proof that they are illumined by the light of Allah. How wonderfully the prophecy was fulfilled! The doorless and windowless hovels and huts of the poor Companions of the Holy Prophet became so honoured and respected that they became the objects of attraction and admiration for the whole world; and this fact testified to the Quran being the revealed Word of God.
2047A
The verse contains both a proof and a prophecy. It predicts that houses illumined by the light contained in the Qur’an will be exalted and their inmates will always celebrate the praises of God. This will be a proof that they are illumined by Allah’s light.
أَلَمْ تَرَ أَنَّ ٱللَّهَ يُسَبِّحُ لَهُۥ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱلطَّيْرُ صَٰٓفَّٰتٍ ۖ كُلٌّ قَدْ عَلِمَ صَلَاتَهُۥ وَتَسْبِيحَهُۥ ۗ وَٱللَّهُ عَلِيمٌۢ بِمَا يَفْعَلُونَ
17:45; 59:25; 61:2; 62:2.
17:45; 59:25; 61:2; 62:2.
Angels of the Heavens.
Animate and inanimate things which are upon the earth such as men, animals, vegetables, and minerals.
The birds which fly in the air. In a spiritual sense, the three expressions respectively signify: (a) persons of very high spiritual status; (b) worldly-minded men whose whole attention and efforts are devoted to the acquirement of material pursuits and who have no thought or time for spiritual things and (c) people whose spiritual condition is midway between that of the two above-mentioned categories.
Whereas the clause, Whose praises all who are in the heavens and the earth celebrate, refers to the collective testimony that the whole universe bears to the Unity and Holiness of God, the words, Each one knows his own mode of prayer and praise, refer to the evidence which everything bears to Divine Unity and Holiness individually and separately by carrying out faithfully the task allotted to it by God. Salat has different meanings with reference to different objects. Used in connection with God it means Divine mercy; used in connection with angels, it means their asking forgiveness of God for men and used in connection with man, it means the prescribed form of Prayer (Lane).
17:45; 59:25; 61:2; 62:2.
Commentary:
The word من (who) taken to mean both animate and inanimate things, the expression "who are in the heavens and the earth and the birds with their wings outstretched" would signify three classes of beings i.e. (1) angels of the heaven; (2) animate and inanimate things which live upon or are related to the earth such as man, animals, vegetables, and minerals; (3) and the birds which fly in the air. Taken in a spiritual sense, the words "who are in the heavens," would mean persons of very high spiritual status, and "who are in the earth" would signify those unfortunate worldly-minded persons whose whole attention and efforts are devoted to material pursuits and who have no thought or time for spiritual things, and the words "the birds with their wings outstretched" would apply to those people whose spiritual condition is midway between that of the two above-mentioned categories. At one time they soar spiritually so high as to touch the very confines of the celestial firmament and at another time sink so low as to grovel in the dirt and dust of the earth.
The words کل قد علم صلاته و تسبیحه may mean: (i) each one of these beings and things knows his or its own mode of prayer and praise; (ii) God knows the reality of the prayer and praise of each one of these classes, God being the subject of the verb علم. Moreover, whereas the clause "Whose praises all who are in the heavens and the earth celebrate," refers to the collective testimony that the whole universe bears to the Unity and Holiness of God the words, "each one knows his own mode of prayer and praise," refer to the evidence which everything bears to Divine Unity and Holiness individually and separately by carrying out faithfully the task allotted to it by God. This may be the significance of the words "his own mode of prayer and praise." صلاة (prayer) has different meanings with reference to different objects; used about God, it means Divine mercy; used about angels, it means their asking forgiveness of God for men and used about men it means the prescribed form of Prayer (Lane & Aqrab).
b
17:45; 59:25; 61:2; 62:2.
a
17:45; 59:25; 61:2; 62:2.
2623
Commentary:
The word من (who) taken to mean both animate and inanimate things, the expression "who are in the heavens and the earth and the birds with their wings outstretched" would signify three classes of beings i.e. (1) angels of the heaven; (2) animate and inanimate things which live upon or are related to the earth such as man, animals, vegetables, and minerals; (3) and the birds which fly in the air. Taken in a spiritual sense, the words "who are in the heavens," would mean persons of very high spiritual status, and "who are in the earth" would signify those unfortunate worldly-minded persons whose whole attention and efforts are devoted to material pursuits and who have no thought or time for spiritual things, and the words "the birds with their wings outstretched" would apply to those people whose spiritual condition is midway between that of the two above-mentioned categories. At one time they soar spiritually so high as to touch the very confines of the celestial firmament and at another time sink so low as to grovel in the dirt and dust of the earth.
The words کل قد علم صلاته و تسبیحه may mean: (i) each one of these beings and things knows his or its own mode of prayer and praise; (ii) God knows the reality of the prayer and praise of each one of these classes, God being the subject of the verb علم. Moreover, whereas the clause "Whose praises all who are in the heavens and the earth celebrate," refers to the collective testimony that the whole universe bears to the Unity and Holiness of God the words, "each one knows his own mode of prayer and praise," refer to the evidence which everything bears to Divine Unity and Holiness individually and separately by carrying out faithfully the task allotted to it by God. This may be the significance of the words "his own mode of prayer and praise." صلاة (prayer) has different meanings with reference to different objects; used about God, it means Divine mercy; used about angels, it means their asking forgiveness of God for men and used about men it means the prescribed form of Prayer (Lane & Aqrab).
a
17:45; 59:25; 61:2; 62:2.
2050
Angels of the Heavens.
2050A
Animate and inanimate things which are upon the earth such as men, animals, vegetables, and minerals.
2050B
The birds which fly in the air. In a spiritual sense, the three expressions respectively signify: (a) persons of very high spiritual status; (b) worldly-minded men whose whole attention and efforts are devoted to the acquirement of material pursuits and who have no thought or time for spiritual things and (c) people whose spiritual condition is midway between that of the two above-mentioned categories.
2051
Whereas the clause, Whose praises all who are in the heavens and the earth celebrate, refers to the collective testimony that the whole universe bears to the Unity and Holiness of God, the words, Each one knows his own mode of prayer and praise, refer to the evidence which everything bears to Divine Unity and Holiness individually and separately by carrying out faithfully the task allotted to it by God. Salat has different meanings with reference to different objects. Used in connection with God it means Divine mercy; used in connection with angels, it means their asking forgiveness of God for men and used in connection with man, it means the prescribed form of Prayer (Lane).
وَتَرَى ٱلْمَلَٰٓئِكَةَ حَآفِّينَ مِنْ حَوْلِ ٱلْعَرْشِ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ ۖ وَقُضِىَ بَيْنَهُم بِٱلْحَقِّ وَقِيلَ ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ
安拉的常德在赏罚时候完全彻底地显露出来, 天使们将执行任务向安拉歌唱赞美诗。或者, 这节经文可以指示, 阿拉伯土地上将确立安拉的独一性, 安拉在世界上的真实仆人和在天上的天使一起将赞颂安拉。
God’s attributes will see their most complete manifestation on the Judgment Day and the cherubs will be on duty singing alleluias to the Divine Being. Or, the verse may mean that the Unity of God will become established in Arabia, and God’s true servants in the world together with the angels in heavens will celebrate His praises.
40:8; 69:18.
Commentary:
God’s attributes will see their most complete manifestation on the Judgement Day and the cherubs will be on duty singing alleluias to the Divine Being. "The angels" in the verse may also refer to the Companions of the Holy Prophet who seeing God’s promises being fulfilled before their very eyes sang praises to Divine glory, majesty and holiness as no people had ever done before, and never was judgement made so clear between right and wrong as was made in the time of the Holy Prophet. This seems to be the significance of the verse.
The word عرش(Throne), for which see 10:4, represents the transcendent attributes of God such as His glory, majesty, holiness and power. These attributes have an intimate connection with Unity, as is clear from 23:117, where we read: There is no God but He, the Lord of the Exalted Throne, for it is the transcendent attributes of God which constitute the real proof of His Unity, as His other attributes are shared by man. In this sense of the word عرش (Throne), the verse would mean that the Unity of God will become established in Arabia, and God’s true servants in the world together with the angels in heavens, will celebrate His praises.
The words, "Thou wilt see the angels going round the Throne," may mean that angels will sing God’s praises continuously and in unison.
1150
安拉的常德在赏罚时候完全彻底地显露出来, 天使们将执行任务向安拉歌唱赞美诗。或者, 这节经文可以指示, 阿拉伯土地上将确立安拉的独一性, 安拉在世界上的真实仆人和在天上的天使一起将赞颂安拉。
c
40:8; 69:18.
3491
Commentary:
God’s attributes will see their most complete manifestation on the Judgement Day and the cherubs will be on duty singing alleluias to the Divine Being. "The angels" in the verse may also refer to the Companions of the Holy Prophet who seeing God’s promises being fulfilled before their very eyes sang praises to Divine glory, majesty and holiness as no people had ever done before, and never was judgement made so clear between right and wrong as was made in the time of the Holy Prophet. This seems to be the significance of the verse.
The word عرش(Throne), for which see 10:4, represents the transcendent attributes of God such as His glory, majesty, holiness and power. These attributes have an intimate connection with Unity, as is clear from 23:117, where we read: There is no God but He, the Lord of the Exalted Throne, for it is the transcendent attributes of God which constitute the real proof of His Unity, as His other attributes are shared by man. In this sense of the word عرش (Throne), the verse would mean that the Unity of God will become established in Arabia, and God’s true servants in the world together with the angels in heavens, will celebrate His praises.
The words, "Thou wilt see the angels going round the Throne," may mean that angels will sing God’s praises continuously and in unison.
2591
God’s attributes will see their most complete manifestation on the Judgment Day and the cherubs will be on duty singing alleluias to the Divine Being. Or, the verse may mean that the Unity of God will become established in Arabia, and God’s true servants in the world together with the angels in heavens will celebrate His praises.
ٱلَّذِينَ يَحْمِلُونَ ٱلْعَرْشَ وَمَنْ حَوْلَهُۥ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيُؤْمِنُونَ بِهِۦ وَيَسْتَغْفِرُونَ لِلَّذِينَ ءَامَنُوا۟ رَبَّنَا وَسِعْتَ كُلَّ شَىْءٍ رَّحْمَةً وَعِلْمًا فَٱغْفِرْ لِلَّذِينَ تَابُوا۟ وَٱتَّبَعُوا۟ سَبِيلَكَ وَقِهِمْ عَذَابَ ٱلْجَحِيمِ
39:76; 69:18.
正如 عَرْش (‘Arsh) 意指安拉的常德 (见注释498和580), 因此, “那些负荷着帝位的”, 这句话的意思是指可以显示出那些常德的那些人或存在物。因为自然法则是通过天使而起作用的, 而先知是安拉的话向人类宣扬的工具, “那些负荷帝位的”, 这句话, 可以意指天使和安拉派遣的使者。而 “在其四周的”, 可以意指帮助主要天使执行世上事务的次要天使, 或传播和宣扬先知教义的真实信奉者。
39:76; 69:18.
As ‘Arsh signifies Divine attributes (see {986} & {1233}), the words, 'Those who bear the Throne,' would, therefore, mean, those beings or persons through whom those attributes are manifested. As the laws of nature work through the angels, and the Prophets are the instruments through whom God’s Word is preached to mankind, the words, 'Those who bear the Throne,' may signify both the angels and the Divine Messengers, and the words, 'those who are around it,' may signify subordinate angels who assist the principal angels in executing the affairs of the world or the true followers of the Prophets who preach and disseminate the teachings of the Prophets. See also {986}.
39:76; 69:18.
Commentary:
As عرش (Throne) signifies Divine attributes (see 10:4 & 39:76), "the bearers of the Throne" would, therefore, mean those beings or persons through whom those attributes are manifested. The laws of nature work through the angels, and the Prophets are the instruments through whom God’s Word is preached to mankind. Thus the words "those who bear the Throne" may signify both the angels and Divine Messengers. The four principal Divine attributes being رب (the Lord), الرحمن (the Gracious), الرحیم (the Merciful) and مالك یوم الدین (Master of the Day of Judgement), the most important bearers of the Throne are those angels through whom these four attributes find their manifestation and expression; and the words "those who are around it" may signify subordinate angels who assist the principal angels in executing the affairs of the world.
God’s attributes of 'mercy' and 'knowledge,' according to this verse, are among the most important and all-comprehensive of Divine attributes.
Asking of forgiveness by angels for believers consists in the fact that they help the believers in preaching the Word of God and spreading righteousness on earth.
b
39:76; 69:18.
1153
正如 عَرْش (‘Arsh) 意指安拉的常德 (见注释498和580), 因此, “那些负荷着帝位的”, 这句话的意思是指可以显示出那些常德的那些人或存在物。因为自然法则是通过天使而起作用的, 而先知是安拉的话向人类宣扬的工具, “那些负荷帝位的”, 这句话, 可以意指天使和安拉派遣的使者。而 “在其四周的”, 可以意指帮助主要天使执行世上事务的次要天使, 或传播和宣扬先知教义的真实信奉者。
a
39:76; 69:18.
3499
Commentary:
As عرش (Throne) signifies Divine attributes (see 10:4 & 39:76), "the bearers of the Throne" would, therefore, mean those beings or persons through whom those attributes are manifested. The laws of nature work through the angels, and the Prophets are the instruments through whom God’s Word is preached to mankind. Thus the words "those who bear the Throne" may signify both the angels and Divine Messengers. The four principal Divine attributes being رب (the Lord), الرحمن (the Gracious), الرحیم (the Merciful) and مالك یوم الدین (Master of the Day of Judgement), the most important bearers of the Throne are those angels through whom these four attributes find their manifestation and expression; and the words "those who are around it" may signify subordinate angels who assist the principal angels in executing the affairs of the world.
God’s attributes of 'mercy' and 'knowledge,' according to this verse, are among the most important and all-comprehensive of Divine attributes.
Asking of forgiveness by angels for believers consists in the fact that they help the believers in preaching the Word of God and spreading righteousness on earth.
c
39:76; 69:18.
2595
As ‘Arsh signifies Divine attributes (see {986} & {1233}), the words, 'Those who bear the Throne,' would, therefore, mean, those beings or persons through whom those attributes are manifested. As the laws of nature work through the angels, and the Prophets are the instruments through whom God’s Word is preached to mankind, the words, 'Those who bear the Throne,' may signify both the angels and the Divine Messengers, and the words, 'those who are around it,' may signify subordinate angels who assist the principal angels in executing the affairs of the world or the true followers of the Prophets who preach and disseminate the teachings of the Prophets. See also {986}.
فَإِنِ ٱسْتَكْبَرُوا۟ فَٱلَّذِينَ عِندَ رَبِّكَ يُسَبِّحُونَ لَهُۥ بِٱلَّيْلِ وَٱلنَّهَارِ وَهُمْ لَا يَسْـَٔمُونَ ۩
7:207; 21:20.
Important Words:
یسئمون (are wearied) is derived from سئم which means, he turned away with disgust from it; he was disgusted with it or loathed it or became weary of it. سأمة which is infinitive-noun is synonymous with ملال (weariness) and also exceeds it (Lane & Aqrab).
a
7:207; 21:20.
3588
Important Words:
یسئمون (are wearied) is derived from سئم which means, he turned away with disgust from it; he was disgusted with it or loathed it or became weary of it. سأمة which is infinitive-noun is synonymous with ملال (weariness) and also exceeds it (Lane & Aqrab).
تَكَادُ ٱلسَّمَٰوَٰتُ يَتَفَطَّرْنَ مِن فَوْقِهِنَّ ۚ وَٱلْمَلَٰٓئِكَةُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيَسْتَغْفِرُونَ لِمَن فِى ٱلْأَرْضِ ۗ أَلَآ إِنَّ ٱللَّهَ هُوَ ٱلْغَفُورُ ٱلرَّحِيمُ
فَوْق کے معنے اوپر کے ہیں اور مِنْ کے معنے سبب اور غایت کے بھی ہوتے ہیں۔ آسمان پر فَوْق خداتعالیٰ ہے پس ہم نے اس آیت کا یہ ترجمہ کیا ہے کہ آسمان اپنے اوپر غالب ہستی کے حکم سے پھٹ کر گر جائیں۔
اس میں یہ بتایا گیا ہے کہ گو ملائکہ انسانوں کی مغفرت کے لئے دعائیں کر رہے ہیں اور خداتعالیٰ کی حمد اور تسبیح بھی کر رہے ہیں لیکن پھر بھی انسان اتنا گندہ ہو گیا ہے کہ آسمانوں کا رب اس کو تباہ کرنا چاہتا ہے اور اس کے حکم تباہی کے مقابلہ میں فرشتوں کا آسمان کے کناروں پر دعائیں کرنا کوئی حقیقت نہیں رکھتا۔
اس حصہ آیت سے اس طرف اشارہ کیا گیا ہے کہ باوجود فرشتوں کے استغفار کرنے کے خداتعالیٰ کا نظامِ دنیوی کو توڑ دینا اور انسان کو ہلاک کر دینا خداتعالیٰ کی غَفَّارِی اور رَحِیْمِیّت کے خلاف نہیں کیونکہ جو انسان دنیا میں ہلاک کیے جائیں گے وہ اپنی بدیوں کی وجہ سے ہلاک کیے جائیں گے اور ان کے متعلق سورۃ الفرقان میں خداتعالیٰ پہلے ہی کہہ چکا ہے کہ قُلْ مَایَعْبَؤُا بِکُمْ رَبِّیْ لَوْ لَادُعَآؤُکُمْ (ع۶) تو کہہ دے کہ اگر تم خداتعالیٰ کے حضور عاجزانہ طور پر نہ گرو تو اللہ تعالیٰ کو تمہارے جیسے ذلیل لوگوں کے ہلاک کرنے کی پروا ہی کیا ہو سکتی ہے۔ پس اس دنیا کے گنہگا
13:14.
Man’s sin is great but greater is God’s mercy which transcends all His attributes. God’s mercy and the asking for forgiveness by angels for man combine to save him from Divine punishment and he is granted respite to make amends.
13:14; 16:50-51.
Commentary:
The verse may mean that man’s sins and his ingratitude are so great that their enormity might cause the heavens to rend asunder but God’s mercy and forgiveness are greater than man’s sins. These Divine attributes demanded the revelation of the Quran in order that mankind might be delivered from sin. Besides this, angels beg of God forgiveness and mercy for His erring creatures. The reference in the verse may also be to the blasphemous dogma of the Sonship of Jesus, which is so heinous a doctrine that in spite of God’s grace and mercy and of the fact that angels beg of God forgiveness for His sinful creatures, God will destroy those people who hold this belief. But to those who repent God is Most Forgiving and Merciful.
d
13:14.
1197
人类的罪过是大的, 但安拉的仁慈更大, 它超越安拉的一切常德。安拉的仁慈和天使为人们祈求的宽恕合在一起使人免受安拉的惩罚, 并获得暂缓, 以便改过自新。
3
فَوْق کے معنے اوپر کے ہیں اور مِنْ کے معنے سبب اور غایت کے بھی ہوتے ہیں۔ آسمان پر فَوْق خداتعالیٰ ہے پس ہم نے اس آیت کا یہ ترجمہ کیا ہے کہ آسمان اپنے اوپر غالب ہستی کے حکم سے پھٹ کر گر جائیں۔
4
اس میں یہ بتایا گیا ہے کہ گو ملائکہ انسانوں کی مغفرت کے لئے دعائیں کر رہے ہیں اور خداتعالیٰ کی حمد اور تسبیح بھی کر رہے ہیں لیکن پھر بھی انسان اتنا گندہ ہو گیا ہے کہ آسمانوں کا رب اس کو تباہ کرنا چاہتا ہے اور اس کے حکم تباہی کے مقابلہ میں فرشتوں کا آسمان کے کناروں پر دعائیں کرنا کوئی حقیقت نہیں رکھتا۔
5
اس حصہ آیت سے اس طرف اشارہ کیا گیا ہے کہ باوجود فرشتوں کے استغفار کرنے کے خداتعالیٰ کا نظامِ دنیوی کو توڑ دینا اور انسان کو ہلاک کر دینا خداتعالیٰ کی غَفَّارِی اور رَحِیْمِیّت کے خلاف نہیں کیونکہ جو انسان دنیا میں ہلاک کیے جائیں گے وہ اپنی بدیوں کی وجہ سے ہلاک کیے جائیں گے اور ان کے متعلق سورۃ الفرقان میں خداتعالیٰ پہلے ہی کہہ چکا ہے کہ قُلْ مَایَعْبَؤُا بِکُمْ رَبِّیْ لَوْ لَادُعَآؤُکُمْ (ع۶) تو کہہ دے کہ اگر تم خداتعالیٰ کے حضور عاجزانہ طور پر نہ گرو تو اللہ تعالیٰ کو تمہارے جیسے ذلیل لوگوں کے ہلاک کرنے کی پروا ہی کیا ہو سکتی ہے۔ پس اس دنیا کے گنہگا
a
13:14; 16:50-51.
3605
Commentary:
The verse may mean that man’s sins and his ingratitude are so great that their enormity might cause the heavens to rend asunder but God’s mercy and forgiveness are greater than man’s sins. These Divine attributes demanded the revelation of the Quran in order that mankind might be delivered from sin. Besides this, angels beg of God forgiveness and mercy for His erring creatures. The reference in the verse may also be to the blasphemous dogma of the Sonship of Jesus, which is so heinous a doctrine that in spite of God’s grace and mercy and of the fact that angels beg of God forgiveness for His sinful creatures, God will destroy those people who hold this belief. But to those who repent God is Most Forgiving and Merciful.
d
13:14.
2643B
Man’s sin is great but greater is God’s mercy which transcends all His attributes. God’s mercy and the asking for forgiveness by angels for man combine to save him from Divine punishment and he is granted respite to make amends.