Topic: Dhul-Jalali Wal-Ikram (Master Of Glory, Honour)
View Aspects
وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو ٱلْجَلَٰلِ وَٱلْإِكْرَامِ
وَجْه (Wajh) 的意思中有一个是, 人所关心的或人所注意的 (28:89); 事物本身; 宠爱; 赞同 (اَقْرَبْ, Aqrab)。因为地球将化为乌有, 天体消失无遗, 整个物质宇宙不再存在, 然而人的理性却要求有一个不会变化或衰败的存在。这存在就是全宇宙的创造者, 万物的第一个也是最后的起因。这节经文和以上几节指的是同时起作用的两条不变的自然法则, 那就是 (1) 每一事物都会衰微, 腐朽和死亡; (2) 顺从真主的经典就能确保生命的继续。
یہاں وَجْہٌ کا لفظ ہے جو مصدر کے معنے میں بھی آتا ہے اور مصدر بمعنے اسم فاعل بھی ہوتا ہے اور اسم مفعول بھی۔ یہاں ہم نے اسے اسم مفعول کے معنے میں استعمال کیا ہے جس کی رو سے آیت کا یہ ترجمہ کیا گیا ہے کہ صرف وہی چیز بچتی ہے جس کی طرف تیرے ربّ کی توجہ ہو۔
Wajh, among other things, means, that which is under one’s care, or, 'to which one directs one’s attention' (28:89); the thing itself; favour; countenance (Aqrab). Since the earth will be reduced to nothing and heavenly bodies all brought to naught and the whole material universe made non- existent, still human reason demands that there should be a Being Who should never die nor be subject to change or decay. Such a Being is God Who created the whole universe and Who is the First and Final Cause of all things. The present and the previous verses point to two immutable laws of nature which work simultaneously, viz. (1) everything is subject to decline, decadence and death; and (2) compliance with Divine laws ensures continuity of life.
Commentary:
For وجه (person) see 2:113. Among other things the word means, "that which is under the care of God" or "to which God directs His attention." In 28:89, we have کل شیء ھالک الا وجھه i.e. everything will perish except that which is under the care and protection of God or that by which His pleasure is sought. The word also means, the thing itself; object and motive; favour or countenance as جعل ذالک لوجه اللّٰه i.e. he did it in order to obtain the favour of God (Lane & Aqrab).
Commentary:
The verse embodies a very sound and solid argument to prove and support God’s existence. It purports to say that since the earth is to be reduced to nothing and heavenly bodies all brought to nought and the whole material universe made non-existent, still human reason demands that there should be a being who should remain and who should never die nor be subject to change or decay. Such a Being is God Who created the whole universe and Who is the First and Final Cause of all things. The present and the previous verse point to two immutable laws of nature working simultaneously, viz. (1) everything is subject to decline, decadence and death, and (2) compliance with divine laws ensures continuity of life.
1351
وَجْه (Wajh) 的意思中有一个是, 人所关心的或人所注意的 (28:89); 事物本身; 宠爱; 赞同 (اَقْرَبْ, Aqrab)。因为地球将化为乌有, 天体消失无遗, 整个物质宇宙不再存在, 然而人的理性却要求有一个不会变化或衰败的存在。这存在就是全宇宙的创造者, 万物的第一个也是最后的起因。这节经文和以上几节指的是同时起作用的两条不变的自然法则, 那就是 (1) 每一事物都会衰微, 腐朽和死亡; (2) 顺从真主的经典就能确保生命的继续。
2
یہاں وَجْہٌ کا لفظ ہے جو مصدر کے معنے میں بھی آتا ہے اور مصدر بمعنے اسم فاعل بھی ہوتا ہے اور اسم مفعول بھی۔ یہاں ہم نے اسے اسم مفعول کے معنے میں استعمال کیا ہے جس کی رو سے آیت کا یہ ترجمہ کیا گیا ہے کہ صرف وہی چیز بچتی ہے جس کی طرف تیرے ربّ کی توجہ ہو۔
4065
Commentary:
For وجه (person) see 2:113. Among other things the word means, "that which is under the care of God" or "to which God directs His attention." In 28:89, we have کل شیء ھالک الا وجھه i.e. everything will perish except that which is under the care and protection of God or that by which His pleasure is sought. The word also means, the thing itself; object and motive; favour or countenance as جعل ذالک لوجه اللّٰه i.e. he did it in order to obtain the favour of God (Lane & Aqrab).
Commentary:
The verse embodies a very sound and solid argument to prove and support God’s existence. It purports to say that since the earth is to be reduced to nothing and heavenly bodies all brought to nought and the whole material universe made non-existent, still human reason demands that there should be a being who should remain and who should never die nor be subject to change or decay. Such a Being is God Who created the whole universe and Who is the First and Final Cause of all things. The present and the previous verse point to two immutable laws of nature working simultaneously, viz. (1) everything is subject to decline, decadence and death, and (2) compliance with divine laws ensures continuity of life.
2931
Wajh, among other things, means, that which is under one’s care, or, 'to which one directs one’s attention' (28:89); the thing itself; favour; countenance (Aqrab). Since the earth will be reduced to nothing and heavenly bodies all brought to naught and the whole material universe made non- existent, still human reason demands that there should be a Being Who should never die nor be subject to change or decay. Such a Being is God Who created the whole universe and Who is the First and Final Cause of all things. The present and the previous verses point to two immutable laws of nature which work simultaneously, viz. (1) everything is subject to decline, decadence and death; and (2) compliance with Divine laws ensures continuity of life.
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
这一节在这章经文中提到的次数多达31次, 这不是没有意义的。这章经文特别提到安拉赐给人类的伟大的恩惠和福祉。由这无数的恩惠来看, 反复提到这节经文是很恰录的。然而, 这章经文也谈到, 如果人类不悔过自新, 史无前例的毁灭性的天惩会以原子弹战争的形式来袭击人类。这种危险迫切的事先警告也是一种隐匿的福祉。
It is not without significance that this verse has been used as many as 31 times in the present Surah. The Surah seems particularly to refer to the great favours and blessings which God has bestowed upon man. In view of these multifarious and multitudinous favours, the repeated use of the verse seems quite appropriate. But then the Surah also speaks of the unprecedentedly destructive Divine punishment in the form of atomic wars which will overtake man if he does not repent and mend his ways. This forewarning of an imminent danger also constitutes a blessing in disguise.
Commentary:
It is not without significance that this verse has been used as many as 31 times in the present Surah. The Surah seems particularly to refer to the great favours and blessings which God has bestowed upon him. In view of these multifarious and multitudinous favours the repeated use of the verse seems quite appropriate. But the Surahalso speaks of the unprecedentedly destructive Divine punishment in the form of atomic wars which will overtake man if he does not repent and mend his ways. This repeated warning of an imminent danger is also a blessing in disguise.
1374
这一节在这章经文中提到的次数多达31次, 这不是没有意义的。这章经文特别提到安拉赐给人类的伟大的恩惠和福祉。由这无数的恩惠来看, 反复提到这节经文是很恰录的。然而, 这章经文也谈到, 如果人类不悔过自新, 史无前例的毁灭性的天惩会以原子弹战争的形式来袭击人类。这种危险迫切的事先警告也是一种隐匿的福祉。
4089
Commentary:
It is not without significance that this verse has been used as many as 31 times in the present Surah. The Surah seems particularly to refer to the great favours and blessings which God has bestowed upon him. In view of these multifarious and multitudinous favours the repeated use of the verse seems quite appropriate. But the Surahalso speaks of the unprecedentedly destructive Divine punishment in the form of atomic wars which will overtake man if he does not repent and mend his ways. This repeated warning of an imminent danger is also a blessing in disguise.
2954
It is not without significance that this verse has been used as many as 31 times in the present Surah. The Surah seems particularly to refer to the great favours and blessings which God has bestowed upon man. In view of these multifarious and multitudinous favours, the repeated use of the verse seems quite appropriate. But then the Surah also speaks of the unprecedentedly destructive Divine punishment in the form of atomic wars which will overtake man if he does not repent and mend his ways. This forewarning of an imminent danger also constitutes a blessing in disguise.