Topic: Of Deeds
View Aspects
فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوْ كَذَّبَ بِـَٔايَٰتِهِۦٓ ۚ أُو۟لَٰٓئِكَ يَنَالُهُمْ نَصِيبُهُم مِّنَ ٱلْكِتَٰبِ ۖ حَتَّىٰٓ إِذَا جَآءَتْهُمْ رُسُلُنَا يَتَوَفَّوْنَهُمْ قَالُوٓا۟ أَيْنَ مَا كُنتُمْ تَدْعُونَ مِن دُونِ ٱللَّهِ ۖ قَالُوا۟ ضَلُّوا۟ عَنَّا وَشَهِدُوا۟ عَلَىٰٓ أَنفُسِهِمْ أَنَّهُمْ كَانُوا۟ كَٰفِرِينَ
افتراء سچا بھی ہوتا ہے اور جھوٹا بھی۔ سچا اس حالت میں کہ جو بات ایک شخص کسی کی طرف منسوب کرتا ہے وہ ہو تو سچی مگر قائل نے وہ بات نہ کہی ہو۔ اور جھوٹا اس صورت میں کہ جو بات قائل کی طرف منسوب کی جائے ہو بھی جھوٹی اور قائل نے کہی بھی نہ ہو۔
6:22; 10:18; 11:19; 61:8.
6:23; 40:74-75.
6:131.
The words mean that the rejectors of God’s Messengers will see with their own eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste the punishment promised to them for opposing God’s Messengers.
6:22; 10:18; 11:19; 61:8.
6:23; 40:74-75.
6:131.
Commentary:
The verse gives the reasons why the rejecters of Divine Messengers deserve severe punishment. People incur the wrath of God because they treat His Messenger as a liar and reject the heavenly signs he brings with him. Indeed, impostors and the rejecters of true Messengers are equally doomed and can never escape the punishment ordained for them.
The words, who shall have their lot as ordained, mean that the rejecters of God’s Messengers will see before their very eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste of the punishment promised to them for opposing God’s Messengers.
a
6:131.
e
6:22; 10:18; 11:19; 61:8.
f
6:23; 40:74-75.
490
这话意味着拒绝安拉的使者的人将亲眼看到预告他们失败的那些预言的实现, 并将遭受由于他们反对安拉的使者而为他们固定的惩罚。
1
افتراء سچا بھی ہوتا ہے اور جھوٹا بھی۔ سچا اس حالت میں کہ جو بات ایک شخص کسی کی طرف منسوب کرتا ہے وہ ہو تو سچی مگر قائل نے وہ بات نہ کہی ہو۔ اور جھوٹا اس صورت میں کہ جو بات قائل کی طرف منسوب کی جائے ہو بھی جھوٹی اور قائل نے کہی بھی نہ ہو۔
a
6:22; 10:18; 11:19; 61:8.
b
6:23; 40:74-75.
c
6:131.
938
Commentary:
The verse gives the reasons why the rejecters of Divine Messengers deserve severe punishment. People incur the wrath of God because they treat His Messenger as a liar and reject the heavenly signs he brings with him. Indeed, impostors and the rejecters of true Messengers are equally doomed and can never escape the punishment ordained for them.
The words, who shall have their lot as ordained, mean that the rejecters of God’s Messengers will see before their very eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste of the punishment promised to them for opposing God’s Messengers.
b
6:22; 10:18; 11:19; 61:8.
c
6:23; 40:74-75.
d
6:131.
971
The words mean that the rejectors of God’s Messengers will see with their own eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste the punishment promised to them for opposing God’s Messengers.
وَكُلَّ إِنسَٰنٍ أَلْزَمْنَٰهُ طَٰٓئِرَهُۥ فِى عُنُقِهِۦ ۖ وَنُخْرِجُ لَهُۥ يَوْمَ ٱلْقِيَٰمَةِ كِتَٰبًا يَلْقَىٰهُ مَنشُورًا
45:29; 83:7-10.
把一个人的行为扎牢在他的颈上, 意指他的行为和这些行为的结果将永远地终生和他连系在一起, طَائِرْ (Ta’ir, 鸟) 意指一种习惯性动作 (اَقْرَبْ, Aqrab)。提醒人们, 凡是已经做了的一件事, 是无法取消的, 而且有深远影响, 即使人们眼睛看不见, 仍然紧系在行为者的颈上, 是不可能使它消失的。这节经文也可意味着, 人类可以从外在的事物来占卜祸福, 而他的吉凶的预兆却不可分离地扎牢在他自己的头颈上。
اس آیت میں یہ لفظ ہیں کہ ہر انسان کی گردن میں اس کا پرندہ باندھ چھوڑا ہے۔ لیکن چونکہ لغت میں لکھا ہے کہ پرندہ کے معنے اس عمل کے بھی ہوتے ہیں جس کا انسان عادی ہو جائے (دیکھو اقرب) اس لئے ہم نے ترجمہ میں طَائِر کی جگہ عمل لکھا ہے۔ گردن میں عمل باندھنے کے یہ معنے ہیں کہ وہ اس کی جزا سے بچ نہیں سکتا۔
اس لفظ نے واضح کر دیا ہے کہ قرآن مجیدنے اس جگہ طَائِر کے معنے عمل ہی کے لئے تھے۔
45:29; 83:7-10.
The fastening of the works to the neck of a man denotes that his actions and their effects stick to him permanently as long as he lives, Ta’ir (bird) signifying an habitual act (Aqrab). He is reminded that a deed once done cannot be undone and has far-reaching effects and, even if hidden from the human eye, it remains attached to the doer’s neck, and it is impossible to obliterate it. The verse may also mean that man augurs good or evil from outside things while his good or bad augury is inseparably linked to his own neck.
45:29; 83:7-10.
Important Words:
طائرہ (his works). طائر is derived from طار which means, it (a bird) moved in the air by means of its wings; it flew. طار فؤادہmeans, his courage fled away. The Arabs used to say to a man from whom they augured evil, طائر اللّٰه لا طائرک i.e. what God doth and decreeth, not what thou dost and causest, is to be feared. Or they would say لا طیر الا طیر اللّٰه i.e. there is no evil fortune but that which is of God. طائر means, an omen, a bodement of good or evil; good or evil fortune, especially evil fortune; ill-luck; the means of subsistence; the actions or works of a man which are, as it were, attached as a necklace to his neck (Lane & Aqrab). See also 7:132.
Commentary:
The words, every man’s works have We fastened to his neck, mean that no work of man goes in vain; every action of his must bear some fruit, good or bad. The fastening of the work to the neck of a man denotes that his actions will stick to him permanently and their effects will cling to him as long as he lives.
The word طائر (lit. bird) has been very appropriately used here for the actions of man in order to denote that just as a bird flies away and becomes hidden from the eye, so does a man very often seem to forget his actions, but they remain fastened to his neck with a cord like a bird which is secured from flying away by a string tied round its neck; and therefore, even if they seem to fly away and become hidden from his view, man’s connection with them never ceases and one day he has to reap the fruits thereof.
The word طائر has also been used to draw attention to the fact that if a long string were tied to the leg of a bird and it were let off to fly away, it can fly to the extreme length of the string. The same is the case with the actions of man. Sometimes they appear to be of little significance, yet their effects are far-reaching and permanent.
The verse warns man to be very careful about his actions. He is reminded that since a deed once done cannot be undone and has far-reaching effects and, even if hidden from the human eye, still remains attached to the doer’s neck, it is clear that it is impossible to obliterate it. We should therefore be on our guard against hasty and careless actions, because sooner or later we are bound to reap their consequences. The Quran says, Whoso does good an atom’s weight will see it, and whoso does evil an atom’s weight will also see it (99:8, 9). These verses, however, should not be understood to mean that repentance is denied to man. The door of repentance is always open but man’s moral and spiritual lapses, even though they may be forgiven, leave a more or less lasting imprint on his spiritual progress. He lags behind those who are not guilty of such lapses unless he makes a special effort to make up the deficiency. The effects of sins must linger on. The discovery of ethereal waves has confirmed the great truth enunciated about 1,400 years ago by Islam that even the smallest motion causes a stir in the air which goes on enlarging and widening. So we should be very careful about our actions because every deed like a seed grows into a big tree without our knowing it.
The verse may also be taken to mean that man augurs good or evil from outside things while his good or bad augury is inseparably linked to his own neck. The words, fastened to his neck, have been used deliberately and with a purpose. When a man does a good deed, he raises his head with pride while with the commission of an evil one he hangs his head in shame. So the word 'neck' has been used here to bring home to him the fact that he himself is his own judge. If he feels that he can raise his head with pride before his associates and friends, he should conclude that he is on the right path but if his head hangs in shame, he must know that he is going to rack and ruin.
The words, which he will find wide open, mean that the effect of man’s deeds will begin to manifest itself. It will not remain only like a seed but will grow and develop into a big tree and later bear fruit.
a
45:29; 83:7-10.
704
把一个人的行为扎牢在他的颈上, 意指他的行为和这些行为的结果将永远地终生和他连系在一起, طَائِرْ (Ta’ir, 鸟) 意指一种习惯性动作 (اَقْرَبْ, Aqrab)。提醒人们, 凡是已经做了的一件事, 是无法取消的, 而且有深远影响, 即使人们眼睛看不见, 仍然紧系在行为者的颈上, 是不可能使它消失的。这节经文也可意味着, 人类可以从外在的事物来占卜祸福, 而他的吉凶的预兆却不可分离地扎牢在他自己的头颈上。
3
اس آیت میں یہ لفظ ہیں کہ ہر انسان کی گردن میں اس کا پرندہ باندھ چھوڑا ہے۔ لیکن چونکہ لغت میں لکھا ہے کہ پرندہ کے معنے اس عمل کے بھی ہوتے ہیں جس کا انسان عادی ہو جائے (دیکھو اقرب) اس لئے ہم نے ترجمہ میں طَائِر کی جگہ عمل لکھا ہے۔ گردن میں عمل باندھنے کے یہ معنے ہیں کہ وہ اس کی جزا سے بچ نہیں سکتا۔
4
اس لفظ نے واضح کر دیا ہے کہ قرآن مجیدنے اس جگہ طَائِر کے معنے عمل ہی کے لئے تھے۔
a
45:29; 83:7-10.
1943
Important Words:
طائرہ (his works). طائر is derived from طار which means, it (a bird) moved in the air by means of its wings; it flew. طار فؤادہmeans, his courage fled away. The Arabs used to say to a man from whom they augured evil, طائر اللّٰه لا طائرک i.e. what God doth and decreeth, not what thou dost and causest, is to be feared. Or they would say لا طیر الا طیر اللّٰه i.e. there is no evil fortune but that which is of God. طائر means, an omen, a bodement of good or evil; good or evil fortune, especially evil fortune; ill-luck; the means of subsistence; the actions or works of a man which are, as it were, attached as a necklace to his neck (Lane & Aqrab). See also 7:132.
Commentary:
The words, every man’s works have We fastened to his neck, mean that no work of man goes in vain; every action of his must bear some fruit, good or bad. The fastening of the work to the neck of a man denotes that his actions will stick to him permanently and their effects will cling to him as long as he lives.
The word طائر (lit. bird) has been very appropriately used here for the actions of man in order to denote that just as a bird flies away and becomes hidden from the eye, so does a man very often seem to forget his actions, but they remain fastened to his neck with a cord like a bird which is secured from flying away by a string tied round its neck; and therefore, even if they seem to fly away and become hidden from his view, man’s connection with them never ceases and one day he has to reap the fruits thereof.
The word طائر has also been used to draw attention to the fact that if a long string were tied to the leg of a bird and it were let off to fly away, it can fly to the extreme length of the string. The same is the case with the actions of man. Sometimes they appear to be of little significance, yet their effects are far-reaching and permanent.
The verse warns man to be very careful about his actions. He is reminded that since a deed once done cannot be undone and has far-reaching effects and, even if hidden from the human eye, still remains attached to the doer’s neck, it is clear that it is impossible to obliterate it. We should therefore be on our guard against hasty and careless actions, because sooner or later we are bound to reap their consequences. The Quran says, Whoso does good an atom’s weight will see it, and whoso does evil an atom’s weight will also see it (99:8, 9). These verses, however, should not be understood to mean that repentance is denied to man. The door of repentance is always open but man’s moral and spiritual lapses, even though they may be forgiven, leave a more or less lasting imprint on his spiritual progress. He lags behind those who are not guilty of such lapses unless he makes a special effort to make up the deficiency. The effects of sins must linger on. The discovery of ethereal waves has confirmed the great truth enunciated about 1,400 years ago by Islam that even the smallest motion causes a stir in the air which goes on enlarging and widening. So we should be very careful about our actions because every deed like a seed grows into a big tree without our knowing it.
The verse may also be taken to mean that man augurs good or evil from outside things while his good or bad augury is inseparably linked to his own neck. The words, fastened to his neck, have been used deliberately and with a purpose. When a man does a good deed, he raises his head with pride while with the commission of an evil one he hangs his head in shame. So the word 'neck' has been used here to bring home to him the fact that he himself is his own judge. If he feels that he can raise his head with pride before his associates and friends, he should conclude that he is on the right path but if his head hangs in shame, he must know that he is going to rack and ruin.
The words, which he will find wide open, mean that the effect of man’s deeds will begin to manifest itself. It will not remain only like a seed but will grow and develop into a big tree and later bear fruit.
d
45:29; 83:7-10.
1599
The fastening of the works to the neck of a man denotes that his actions and their effects stick to him permanently as long as he lives, Ta’ir (bird) signifying an habitual act (Aqrab). He is reminded that a deed once done cannot be undone and has far-reaching effects and, even if hidden from the human eye, it remains attached to the doer’s neck, and it is impossible to obliterate it. The verse may also mean that man augurs good or evil from outside things while his good or bad augury is inseparably linked to his own neck.
يَوْمَ نَدْعُوا۟ كُلَّ أُنَاسٍۭ بِإِمَٰمِهِمْ ۖ فَمَنْ أُوتِىَ كِتَٰبَهُۥ بِيَمِينِهِۦ فَأُو۟لَٰٓئِكَ يَقْرَءُونَ كِتَٰبَهُمْ وَلَا يُظْلَمُونَ فَتِيلًا
69:20; 84:8, 9.
右手是赐福的一种象征, 而左手是惩罚的象征。而且人身右侧比左侧要强些, 因为右侧的身体组织总要比左侧的要强些。这节经文中所说的 “凡在右手接受到其行为记录簿者”, 意指这将是一本有利和受福的记录。还有, 右手意指力量和权力 (69:46)。信者们用右手握着他们记录, 意味着他们已有力地、有决心地掌握了德性和善行; 而不信的人用左手握着他们的记录, 可能意指他们并没有以必要的力量和热忱去努力争取德性和善行。
69:20; 84:8, 9.
The right hand is a symbol of blessing while the left is that of punishment. Also in the human body the right side enjoys a certain superiority over the left since the tissues of the right side generally are stronger than those of the left. Giving of the record of one’s deeds in one’s right hand as mentioned in this verse signifies that it will be a favourable and blessed record. Again, the right hand signifies strength and power (69:46). The holding by believers of their records in their right hands is meant to signify that they had taken hold of virtue with strength and resolution, while the holding by disbelievers of their records in their left hands would signify that they did not strive after virtue with requisite strength and zeal.
69:20; 84:8, 9.
Commentary:
The word امام (Leader) here means a spiritual Leader or a Prophet. On the Day of Judgement every people will be summoned along with their Prophet, for he will have to render an account of how he discharged his divine mission and how his people received and treated his Message (4:42; 16:85, 90; Bukhari, Kitabut-Tafsir).
According to Islam the right hand is a symbol of blessing while the left is a symbol of punishment. In the human body the right side enjoys a certain superiority over the left since the tissues of the right side generally are stronger than those of the left. The giving of the record of one’s deeds in one’s right hand as mentioned in this verse signifies that it will be a good and favourable record.
A certain preference for the right hand is a trait common among all races. Medical science has established the fact that the right hand of man is comparatively stronger than the left. Various explanations for this phenomenon have been offered by scientists, some of which are based on psycho-physics and others on social habits. At any rate among normal men the percentage of left-handed persons has been found to vary from 4 to 8, while among the mentally defective the percentage is much higher (Enc. Brit., 14th Edition, under Handedness).
It may well be concluded from these facts that the right hand is better suited for the performance of work than the left. So it is quite reasonable to regard the right arm as the symbol of strength. The receiving by believers of the records of works in their right hands may therefore be understood to point to the fact that they were industrious, diligent and self-sacrificing, while the receiving by disbelievers of their records in their left hands would signify that they were slow, lazy and selfish, the left hand being symbolic of weakness.
Moreover, the right hand is reserved for doing works which are generally regarded as clean while the left hand is reserved for unclean works. Thus the holding by believers of their records in their right hands would signify that their works were good and pure and the works of disbelievers were unclean and dirty as they would hold their records in their left hands.
According to some commentators of the Quran the word یمین (right hand) also signifies strength and power (69:46). According to this sense of the word the holding by believers of their records in their right hands would signify that they had taken hold of virtue with strength and resolution while the holding by disbelievers of their records in their left hands would signify that they did not strive after virtue with requisite strength and zeal.
The word یمین (right hand) also means a blessed thing as in the hadith کلتا یدی ربی یمین i.e. both the hands of my Lord are full of blessings. (Bihar, vol. 2, p. 503). In this sense the words, "whoso shall be given his book in his right hand" would symbolize that the believers’ record would be a blessed one.
The words, such will read their book, only point to a common habit of man. The possessor of a good record naturally reads it again and again while he whose record is bad conceals it and avoids reading it. See also v. 15 above. For the word فتیلا (a whit) see 4:50.
a
69:20; 84:8, 9.
721
右手是赐福的一种象征, 而左手是惩罚的象征。而且人身右侧比左侧要强些, 因为右侧的身体组织总要比左侧的要强些。这节经文中所说的 “凡在右手接受到其行为记录簿者”, 意指这将是一本有利和受福的记录。还有, 右手意指力量和权力 (69:46)。信者们用右手握着他们记录, 意味着他们已有力地、有决心地掌握了德性和善行; 而不信的人用左手握着他们的记录, 可能意指他们并没有以必要的力量和热忱去努力争取德性和善行。
a
69:20; 84:8, 9.
2001
Commentary:
The word امام (Leader) here means a spiritual Leader or a Prophet. On the Day of Judgement every people will be summoned along with their Prophet, for he will have to render an account of how he discharged his divine mission and how his people received and treated his Message (4:42; 16:85, 90; Bukhari, Kitabut-Tafsir).
According to Islam the right hand is a symbol of blessing while the left is a symbol of punishment. In the human body the right side enjoys a certain superiority over the left since the tissues of the right side generally are stronger than those of the left. The giving of the record of one’s deeds in one’s right hand as mentioned in this verse signifies that it will be a good and favourable record.
A certain preference for the right hand is a trait common among all races. Medical science has established the fact that the right hand of man is comparatively stronger than the left. Various explanations for this phenomenon have been offered by scientists, some of which are based on psycho-physics and others on social habits. At any rate among normal men the percentage of left-handed persons has been found to vary from 4 to 8, while among the mentally defective the percentage is much higher (Enc. Brit., 14th Edition, under Handedness).
It may well be concluded from these facts that the right hand is better suited for the performance of work than the left. So it is quite reasonable to regard the right arm as the symbol of strength. The receiving by believers of the records of works in their right hands may therefore be understood to point to the fact that they were industrious, diligent and self-sacrificing, while the receiving by disbelievers of their records in their left hands would signify that they were slow, lazy and selfish, the left hand being symbolic of weakness.
Moreover, the right hand is reserved for doing works which are generally regarded as clean while the left hand is reserved for unclean works. Thus the holding by believers of their records in their right hands would signify that their works were good and pure and the works of disbelievers were unclean and dirty as they would hold their records in their left hands.
According to some commentators of the Quran the word یمین (right hand) also signifies strength and power (69:46). According to this sense of the word the holding by believers of their records in their right hands would signify that they had taken hold of virtue with strength and resolution while the holding by disbelievers of their records in their left hands would signify that they did not strive after virtue with requisite strength and zeal.
The word یمین (right hand) also means a blessed thing as in the hadith کلتا یدی ربی یمین i.e. both the hands of my Lord are full of blessings. (Bihar, vol. 2, p. 503). In this sense the words, "whoso shall be given his book in his right hand" would symbolize that the believers’ record would be a blessed one.
The words, such will read their book, only point to a common habit of man. The possessor of a good record naturally reads it again and again while he whose record is bad conceals it and avoids reading it. See also v. 15 above. For the word فتیلا (a whit) see 4:50.
b
69:20; 84:8, 9.
1636
The right hand is a symbol of blessing while the left is that of punishment. Also in the human body the right side enjoys a certain superiority over the left since the tissues of the right side generally are stronger than those of the left. Giving of the record of one’s deeds in one’s right hand as mentioned in this verse signifies that it will be a favourable and blessed record. Again, the right hand signifies strength and power (69:46). The holding by believers of their records in their right hands is meant to signify that they had taken hold of virtue with strength and resolution, while the holding by disbelievers of their records in their left hands would signify that they did not strive after virtue with requisite strength and zeal.
وَوُضِعَ ٱلْكِتَٰبُ فَتَرَى ٱلْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يَٰوَيْلَتَنَا مَالِ هَٰذَا ٱلْكِتَٰبِ لَا يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً إِلَّآ أَحْصَىٰهَا ۚ وَوَجَدُوا۟ مَا عَمِلُوا۟ حَاضِرًا ۗ وَلَا يَظْلِمُ رَبُّكَ أَحَدًا
3:31; 99:8, 9.
39:70.
3:31; 99:8-9.
39:70.
Commentary:
When Divine decree about the punishment of these iniquitous people comes into force, they will realize the baselessness of the misconception that their rule and dominion will last forever and they will begin to fear that the civilization and culture of which they were so proud will soon perish.
The words, What kind of a book is this. It leaves out nothing small or great but has recorded it, signify that disbelievers will be punished for all their past misdeeds. They will then know that God is the Lord and Ruler of heavens and earth and that He does not allow any action of man to go unrequited.
The clause, and thy Lord does not wrong any one, denotes that the punishment will be very severe and their end very bitter but it will all be the natural and inevitable consequence of their own evil doings; the Merciful God does not wrong any one.
a
39:70.
b
3:31; 99:8, 9.
a
3:31; 99:8-9.
c
39:70.
2090
Commentary:
When Divine decree about the punishment of these iniquitous people comes into force, they will realize the baselessness of the misconception that their rule and dominion will last forever and they will begin to fear that the civilization and culture of which they were so proud will soon perish.
The words, What kind of a book is this. It leaves out nothing small or great but has recorded it, signify that disbelievers will be punished for all their past misdeeds. They will then know that God is the Lord and Ruler of heavens and earth and that He does not allow any action of man to go unrequited.
The clause, and thy Lord does not wrong any one, denotes that the punishment will be very severe and their end very bitter but it will all be the natural and inevitable consequence of their own evil doings; the Merciful God does not wrong any one.
a
3:31; 99:8, 9.
d
39:70.
وَلَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا ۖ وَلَدَيْنَا كِتَٰبٌ يَنطِقُ بِٱلْحَقِّ ۚ وَهُمْ لَا يُظْلَمُونَ
2:287; 7:43.
17:14, 15; 45:30; 69:20.
The laws which God has laid down in the Qur’an for the moral and spiritual development of man are such as are within his power and capacity to act upon. They are suited to all conditions, circumstances, temperaments and dispositions.
These verses may also signify that the teaching embodied in the Qur’an is based on wisdom and is suited to all conditions and circumstances, and to men of different temperaments and dispositions and is in agreement with the requirements of justice, equity and wisdom. This is the meaning of the words Yantiqu bil Haqqi.
7:43.
17:14-15; 45:30; 69:20.
Important Words:
حق means, a truth; an established fact or truth which is undeniable; a thing that is decreed or destined; a right, equity and justice; a thing suitable to the requirements of justice, wisdom; etc. (Aqrab & Lane). See also 2:43, 148, 181; 3:4; 7:106. According to Imam Raghib the word الحق is also used in the sense of making the Shari‘ah complete and perfect. It is in this sense that it has been used in the verse, "He it is Who has sent His Messenger with the guidance and the Religion of Truth (دین الحق) that He may cause it to prevail over all religions (61:10).
Commentary:
In the preceding verse the believers were urged to excel one another in doing good deeds. The present verse tells us that the laws which God has laid down in the Quran for the moral and spiritual development of man are such as are within his power and capacity to act upon. They are suited to all conditions, circumstances, temperaments and dispositions. Thus the Shari‘ah is not a curse but a great blessing for man. Yet it is not given to every individual to act upon all its laws fully and completely. He is expected to live up to his ideals to the best of his power and he will only be called upon to account for the actions or deeds which were within his power to do or avoid, and all the conditions and circumstances under which he had to labour and toil will also be taken into consideration by God when measuring the worth of his actions and rewarding him. This supreme truth is pointed out in the Quranic words: الوزن یومئذ الحق, "And the weighing on that day will be true” (7:9).
The word کتاب (Book) in the clause کتاب ینطق بالحق, according to some commentators of the Quran signifies the record of man’s deeds and actions referred to in 50:19 or to "the guarded tablet" mentioned in 85:23, but in view of the meaning of the word حق as given by Raghib under "Important Words" above the expression "and with Us is a Book that speaks truth," may also signify (1) that the teaching embodied in the Quran is based on wisdom and is suited to all conditions, and circumstances, and to men of different temperaments and dispositions and is in agreement with the requirements of justice, equity and wisdom, and (2) that it is the last revealed Law for the whole of mankind and therefore can quite legitimately claim to enjoy superiority over all other Divine Books.
a
2:287; 7:43.
b
17:14, 15; 45:30; 69:20.
891
安拉在 «古兰经» 中制定的发展人类道德和精神的律令是不超越人类行动的力量和能力的。它们适合一切条件和情况、性情与气质。
892
这几节经文也可能意味着: «古兰经» 所包含的教诲是以智慧为依据的。它适合一切条件和情况, 也适合不同性情和气质的人, 并且符合公正、平等以及智慧的需要。这就 يَنْطِقُ بِالْحَقِّ (Yantiqu bil Haqqi) 这几个单词的意思。
a
7:43.
b
17:14-15; 45:30; 69:20.
2552
Important Words:
حق means, a truth; an established fact or truth which is undeniable; a thing that is decreed or destined; a right, equity and justice; a thing suitable to the requirements of justice, wisdom; etc. (Aqrab & Lane). See also 2:43, 148, 181; 3:4; 7:106. According to Imam Raghib the word الحق is also used in the sense of making the Shari‘ah complete and perfect. It is in this sense that it has been used in the verse, "He it is Who has sent His Messenger with the guidance and the Religion of Truth (دین الحق) that He may cause it to prevail over all religions (61:10).
Commentary:
In the preceding verse the believers were urged to excel one another in doing good deeds. The present verse tells us that the laws which God has laid down in the Quran for the moral and spiritual development of man are such as are within his power and capacity to act upon. They are suited to all conditions, circumstances, temperaments and dispositions. Thus the Shari‘ah is not a curse but a great blessing for man. Yet it is not given to every individual to act upon all its laws fully and completely. He is expected to live up to his ideals to the best of his power and he will only be called upon to account for the actions or deeds which were within his power to do or avoid, and all the conditions and circumstances under which he had to labour and toil will also be taken into consideration by God when measuring the worth of his actions and rewarding him. This supreme truth is pointed out in the Quranic words: الوزن یومئذ الحق, "And the weighing on that day will be true” (7:9).
The word کتاب (Book) in the clause کتاب ینطق بالحق, according to some commentators of the Quran signifies the record of man’s deeds and actions referred to in 50:19 or to "the guarded tablet" mentioned in 85:23, but in view of the meaning of the word حق as given by Raghib under "Important Words" above the expression "and with Us is a Book that speaks truth," may also signify (1) that the teaching embodied in the Quran is based on wisdom and is suited to all conditions, and circumstances, and to men of different temperaments and dispositions and is in agreement with the requirements of justice, equity and wisdom, and (2) that it is the last revealed Law for the whole of mankind and therefore can quite legitimately claim to enjoy superiority over all other Divine Books.
b
2:287; 7:43.
c
17:14, 15; 45:30; 69:20.
2005
The laws which God has laid down in the Qur’an for the moral and spiritual development of man are such as are within his power and capacity to act upon. They are suited to all conditions, circumstances, temperaments and dispositions.
2006
These verses may also signify that the teaching embodied in the Qur’an is based on wisdom and is suited to all conditions and circumstances, and to men of different temperaments and dispositions and is in agreement with the requirements of justice, equity and wisdom. This is the meaning of the words Yantiqu bil Haqqi.
وَأَشْرَقَتِ ٱلْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ ٱلْكِتَٰبُ وَجِا۟ىٓءَ بِٱلنَّبِيِّۦنَ وَٱلشُّهَدَآءِ وَقُضِىَ بَيْنَهُم بِٱلْحَقِّ وَهُمْ لَا يُظْلَمُونَ
18:50.
“大地将会照耀着养主的光辉,” 这句话, 如果用于后世, 意思是生命的奥秘将被揭露, 人们今生已做的善事和恶行在今世常是隐而不见的, 到后世将变得明显起来。然而, 这句话如果指的是安拉派遣的导师出现在这个世界上, 尤其是穆圣降临的话, 它的意思可以是, 既然穆圣已经降临, 整个世界会照耀着安拉的光辉, 精神黑暗就会全部消失。“先知和作证者将被召来” 这句话可以意指穆圣的降临, 因为穆圣本人可以代表一切先知以及安拉所派遣的导师; 而 “作证者” 指的是他的真正信奉者, 他们享有作为所有人的作证者的这种值得自豪的特殊荣幸。
18:50.
Applied to the next life, the words, 'And the earth will shine with the light of her Lord,' would mean that the veil will be lifted from the mysteries of life and the consequences of good and bad actions which man will have done in this life and which remain hidden here, will become manifest. With reference, however, to the appearance of a Divine Teacher in the world, particularly to that of the Holy Prophet, the words may signify that now that the Holy Prophet has appeared the whole earth will shine with Divine Light, and spiritual darkness will be completely dispelled. The words, ‘The Prophets and witnesses will be brought, may signify the advent of the Holy Prophet who represents in his person all the Prophets and Divine Teachers; and 'witnesses' refers to his true followers who enjoy the proud privilege of having been appointed witnesses over all men (2:144).
18:50.
Commentary:
Applied to the next life, the words, "and the earth will shine with the light of her Lord," would mean that the veil will be lifted from the mysteries of life and the consequences of good or bad actions which man will have done in this life and which remain hidden here, will become manifest. With reference, however, to the appearance of a Divine teacher in the world, particularly to that of the Holy Prophet, they may signify that now that the Holy Prophet has appeared the whole earth will shine with divine light, and spiritual darkness will be completely dispelled. "The bringing of the Prophets" may signify the advent of the Holy Prophet who represents all the Prophets and Divine teachers; and the word "witnesses" refers to his followers who enjoy the proud privilege of having been appointed witnesses over all men (2:144).
a
18:50.
1148
“大地将会照耀着养主的光辉,” 这句话, 如果用于后世, 意思是生命的奥秘将被揭露, 人们今生已做的善事和恶行在今世常是隐而不见的, 到后世将变得明显起来。然而, 这句话如果指的是安拉派遣的导师出现在这个世界上, 尤其是穆圣降临的话, 它的意思可以是, 既然穆圣已经降临, 整个世界会照耀着安拉的光辉, 精神黑暗就会全部消失。“先知和作证者将被召来” 这句话可以意指穆圣的降临, 因为穆圣本人可以代表一切先知以及安拉所派遣的导师; 而 “作证者” 指的是他的真正信奉者, 他们享有作为所有人的作证者的这种值得自豪的特殊荣幸。
b
18:50.
3487
Commentary:
Applied to the next life, the words, "and the earth will shine with the light of her Lord," would mean that the veil will be lifted from the mysteries of life and the consequences of good or bad actions which man will have done in this life and which remain hidden here, will become manifest. With reference, however, to the appearance of a Divine teacher in the world, particularly to that of the Holy Prophet, they may signify that now that the Holy Prophet has appeared the whole earth will shine with divine light, and spiritual darkness will be completely dispelled. "The bringing of the Prophets" may signify the advent of the Holy Prophet who represents all the Prophets and Divine teachers; and the word "witnesses" refers to his followers who enjoy the proud privilege of having been appointed witnesses over all men (2:144).
b
18:50.
2589
Applied to the next life, the words, 'And the earth will shine with the light of her Lord,' would mean that the veil will be lifted from the mysteries of life and the consequences of good and bad actions which man will have done in this life and which remain hidden here, will become manifest. With reference, however, to the appearance of a Divine Teacher in the world, particularly to that of the Holy Prophet, the words may signify that now that the Holy Prophet has appeared the whole earth will shine with Divine Light, and spiritual darkness will be completely dispelled. The words, ‘The Prophets and witnesses will be brought, may signify the advent of the Holy Prophet who represents in his person all the Prophets and Divine Teachers; and 'witnesses' refers to his true followers who enjoy the proud privilege of having been appointed witnesses over all men (2:144).
وَتَرَىٰ كُلَّ أُمَّةٍ جَاثِيَةً ۚ كُلُّ أُمَّةٍ تُدْعَىٰٓ إِلَىٰ كِتَٰبِهَا ٱلْيَوْمَ تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ
17:14.
یعنی ہر قوم کا پہلا فیصلہ اس کی شریعت کے مطابق ہوگا کیونکہ وہ دوسری شریعت کو تو جھوٹا سمجھتی تھی مگر کیا اپنی شریعت پر اس کا عمل تھا؟ موجودہ زمانہ میں دیکھو تو اس اصل کو مدنظر رکھ کر نہ مسلمان نجات پاتے ہیں‘ نہ عیسائی‘ نہ کوئی اور قوم۔ کیونکہ دوسری شریعتوں کو چھوڑ کر وہ اپنی شریعت پر بھی عمل نہیں کرتے۔
17:14.
The words, 'every people will be summoned to its Book,' suggest that the "Hour" referred to in the previous verse signifies the hour of the reckoning of a people in this very life, because in this life also nations are judged by their deeds and are punished or rewarded accordingly.
17:14; 83:7-10.
Commentary:
The words, "every people will be summoned to its Book," suggest that the "Hour" referred to in the previous verse signifies the hour of the reckoning of a people in this very life, because in this life nations are judged by their deeds and are punished or rewarded accordingly.
b
17:14.
2
یعنی ہر قوم کا پہلا فیصلہ اس کی شریعت کے مطابق ہوگا کیونکہ وہ دوسری شریعت کو تو جھوٹا سمجھتی تھی مگر کیا اپنی شریعت پر اس کا عمل تھا؟ موجودہ زمانہ میں دیکھو تو اس اصل کو مدنظر رکھ کر نہ مسلمان نجات پاتے ہیں‘ نہ عیسائی‘ نہ کوئی اور قوم۔ کیونکہ دوسری شریعتوں کو چھوڑ کر وہ اپنی شریعت پر بھی عمل نہیں کرتے۔
a
17:14; 83:7-10.
3751
Commentary:
The words, "every people will be summoned to its Book," suggest that the "Hour" referred to in the previous verse signifies the hour of the reckoning of a people in this very life, because in this life nations are judged by their deeds and are punished or rewarded accordingly.
b
17:14.
2714A
The words, 'every people will be summoned to its Book,' suggest that the "Hour" referred to in the previous verse signifies the hour of the reckoning of a people in this very life, because in this life also nations are judged by their deeds and are punished or rewarded accordingly.
هَٰذَا كِتَٰبُنَا يَنطِقُ عَلَيْكُم بِٱلْحَقِّ ۚ إِنَّا كُنَّا نَسْتَنسِخُ مَا كُنتُمْ تَعْمَلُونَ
17:15; 83:21.
یعنی انسان کا اعمال نامہ۔
17:15; 83:21.
The expression 'its Book' mentioned in the previous verse has been substituted by the expression, 'Our Book,' in the present verse, because the record of the deeds or actions of nations and individuals is preserved by God and they are judged and requited by Him accordingly.
17:15, 72; 69:20, 26; 83:21.
Commentary:
The expression کتابھا (its Book) mentioned in the previous verse has been substituted by the expression کتابنا (Our Book, i.e. Our Record) in the present verse, because the record of the deeds or actions of nations and individuals is preserved by God and they are judged and requited by Him accordingly. The word کتابھا may also signify their Shari‘ah, and the verse would then mean that every people would be judged according to their own Shari‘ah. See also 69:20, 26.
c
17:15; 83:21.
3
یعنی انسان کا اعمال نامہ۔
b
17:15, 72; 69:20, 26; 83:21.
3752
Commentary:
The expression کتابھا (its Book) mentioned in the previous verse has been substituted by the expression کتابنا (Our Book, i.e. Our Record) in the present verse, because the record of the deeds or actions of nations and individuals is preserved by God and they are judged and requited by Him accordingly. The word کتابھا may also signify their Shari‘ah, and the verse would then mean that every people would be judged according to their own Shari‘ah. See also 69:20, 26.
a
17:15; 83:21.
2715
The expression 'its Book' mentioned in the previous verse has been substituted by the expression, 'Our Book,' in the present verse, because the record of the deeds or actions of nations and individuals is preserved by God and they are judged and requited by Him accordingly.
فَأَمَّا مَنْ أُوتِىَ كِتَٰبَهُۥ بِيَمِينِهِۦ فَيَقُولُ هَآؤُمُ ٱقْرَءُوا۟ كِتَٰبِيَهْ
دایاں ہاتھ برکت پر دلالت کرتا ہے۔ پس جس کے دائیں ہاتھ میں اس کا اعمال نامہ دیا جائے گا وہ سمجھ لے گا کہ میرے لئے اچھا فیصلہ ہوا ہے اور میرے اعمال کو نیک قرار دیا گیا ہے۔ اس لئے وہ اپنے ساتھیوں کو بلائے گا اور کہے گا کہ آؤ اور میرا نتیجہ اور میرا اعمال نامہ دیکھو۔
17:72; 45:30; 84:8-9.
Commentary:
Elsewhere in the Quran (56:28) the righteous are called "fellows or companions of the right hand." To be given one’s record in one’s right hand is a Quranic metaphor for having passed the test successfully.
b
17:72; 84:8, 9.
1476
右手有了个人行为记录簿, 意思是成功地通过考验的 «古兰经» 的比喻。
3
دایاں ہاتھ برکت پر دلالت کرتا ہے۔ پس جس کے دائیں ہاتھ میں اس کا اعمال نامہ دیا جائے گا وہ سمجھ لے گا کہ میرے لئے اچھا فیصلہ ہوا ہے اور میرے اعمال کو نیک قرار دیا گیا ہے۔ اس لئے وہ اپنے ساتھیوں کو بلائے گا اور کہے گا کہ آؤ اور میرا نتیجہ اور میرا اعمال نامہ دیکھو۔
b
17:72; 45:30; 84:8-9.
4354
Commentary:
Elsewhere in the Quran (56:28) the righteous are called "fellows or companions of the right hand." To be given one’s record in one’s right hand is a Quranic metaphor for having passed the test successfully.
b
17:72; 84:8, 9.
3113
To be given one’s record in one’s right hand is a Quranic metaphor for passing the test successfully.
وَأَمَّا مَنْ أُوتِىَ كِتَٰبَهُۥ بِشِمَالِهِۦ فَيَقُولُ يَٰلَيْتَنِى لَمْ أُوتَ كِتَٰبِيَهْ
56:42-43; 84:11-13.
Commentary:
To be given one’s record in one’s left hand, in Quranic terminology represents failure in a test. Elsewhere in the Quran (56:42) the guilty have been described as "fellows of the left hand."
a
56:42, 43; 84:11-13.
1477
在 «古兰经» 用语中, 左手有了个人行为记录簿的意思是考验失败。
e
56:42-43; 84:11-13.
4358
Commentary:
To be given one’s record in one’s left hand, in Quranic terminology represents failure in a test. Elsewhere in the Quran (56:42) the guilty have been described as "fellows of the left hand."
e
56:42, 43; 84:11-13.
3114
To be given one’s record in one’s left hand, in Quranic terminology, signifies failure in the test.
كَلَّآ إِنَّ كِتَٰبَ ٱلْفُجَّارِ لَفِى سِجِّينٍ
سِجِّيْن (Sijjin, 随景) 被有些 «古兰经» 注释家错误地理解为非阿拉伯语, 但根据卓越的权威像法拉 (فَرَّاء, Farra’)、扎贾兹 (زَجَّاج, Zajjaj)、阿布•乌贝达 (اَبُوْ عُبَيْدَة Abu ‘Ubaidah) 和穆巴拉德 (مُبَرَّد Mubarrad) 诸人的意见, 这是一个源出 سَجَنَ (Sajana) 的阿拉伯字。(لِسَان, Lisan) 认为这是 سِجْن (Sijn, 监狱) 的等同语。سِجِّيْن (Sijjin, 随景) 是一本 “登记簿” 或 “书”, 据说里面记录了坏人的恶行, 要保存到后世。这个字的意思也是任何刻苦、热烈和严厉的事物;继续的、持续的或永恒的 (Lane)。
سِجِّیْن کے معنے عربی میں دائم اور سخت کے ہیں۔ پس سجین میں نام لکھنے کے معنے یہ ہوئے کہ کفار کا عذاب سخت اور دائمی ہوگا (فتح البیان جلد۱۰)
Sijjin is wrongly considered by some Commentators of the Qur’an as a non-Arabic word, but according to such eminent authorities as Farra’, Zajjaj, Abu ‘Ubaidah and Mubarrad, it is an Arabic word derived from Sajana. Lisan considers it as equivalent to Sijn (prison). Sijjin is a Register or Book in which the record of evil deeds of the wicked is said to be kept in the next world. The word also means, anything hard, vehement and severe; continuous, lasting or everlasting (Lane).
45:29; 69:26.
Important Words:
سجین (Sijjin) is wrongly considered by some commentators of the Quran as a non-Arabic word. According to such eminent authorities as Farra’, Zajjaj. Abu ‘Ubaidah and Mubarrad, it is an Arabic word derived from the root سجن(sajana). Lisan considers it as equivalent to سجن (sijn) meaning, a prison. سجین is a register or book in which the record of evil deeds of the wicked is said to be kept in the next world. The word also means, anything hard, vehement and severe; continuous, lasting or everlasting (Lane & Aqrab).
1635
سِجِّيْن (Sijjin, 随景) 被有些 «古兰经» 注释家错误地理解为非阿拉伯语, 但根据卓越的权威像法拉 (فَرَّاء, Farra’)、扎贾兹 (زَجَّاج, Zajjaj)、阿布•乌贝达 (اَبُوْ عُبَيْدَة Abu ‘Ubaidah) 和穆巴拉德 (مُبَرَّد Mubarrad) 诸人的意见, 这是一个源出 سَجَنَ (Sajana) 的阿拉伯字。(لِسَان, Lisan) 认为这是 سِجْن (Sijn, 监狱) 的等同语。سِجِّيْن (Sijjin, 随景) 是一本 “登记簿” 或 “书”, 据说里面记录了坏人的恶行, 要保存到后世。这个字的意思也是任何刻苦、热烈和严厉的事物;继续的、持续的或永恒的 (Lane)。
2
سِجِّیْن کے معنے عربی میں دائم اور سخت کے ہیں۔ پس سجین میں نام لکھنے کے معنے یہ ہوئے کہ کفار کا عذاب سخت اور دائمی ہوگا (فتح البیان جلد۱۰)
a
45:29; 69:26.
4629
Important Words:
سجین (Sijjin) is wrongly considered by some commentators of the Quran as a non-Arabic word. According to such eminent authorities as Farra’, Zajjaj. Abu ‘Ubaidah and Mubarrad, it is an Arabic word derived from the root سجن(sajana). Lisan considers it as equivalent to سجن (sijn) meaning, a prison. سجین is a register or book in which the record of evil deeds of the wicked is said to be kept in the next world. The word also means, anything hard, vehement and severe; continuous, lasting or everlasting (Lane & Aqrab).
3289
Sijjin is wrongly considered by some Commentators of the Qur’an as a non-Arabic word, but according to such eminent authorities as Farra’, Zajjaj, Abu ‘Ubaidah and Mubarrad, it is an Arabic word derived from Sajana. Lisan considers it as equivalent to Sijn (prison). Sijjin is a Register or Book in which the record of evil deeds of the wicked is said to be kept in the next world. The word also means, anything hard, vehement and severe; continuous, lasting or everlasting (Lane).
كِتَٰبٌ مَّرْقُومٌ
سِجِّيْن (Sijjin) 这个名称的含义是, 对邪恶的不信者的惩罚将是严厉而持续的。这节经文的意思也可以是, 邪恶的人将被置于羞辱和丑行的境地, 这是一个不可更改的决定。سِجِّيْن (Sijjin) 和 عِلِّيِّيْن (‘Illiyyin) 也可以是 «古兰经» 的两个部分的名称, 前者论述拒绝真知的启示的人以及他们将遭受的惩罚, 后者论述走正道的安拉的仆人以及将赐予他们的回赐。因此这节经文的意思就是, 记录在这两部分经文中的定论不得更动或改变。
The name Sijjin signifies that the punishment for the wicked disbelievers will be severe and lasting. Or, the verse may mean that the wicked will be kept in a place of disgrace and ignominy and this is an irrevocable decision. Or, Sijjin and ‘Illiyyin may be the names of two portions of the Qur’an, the former dealing with the rejectors of the Divine Message and the punishments to be meted out to them, and the latter with the righteous servants of God and the rewards which will be bestowed upon them. Thus the meaning of the verse would be that the verdicts recorded in these two portions cannot be altered or changed.
Important Words:
کتاب means, a book; a record or register; a revealed Scripture; Divine decree; judgement or sentence. etc. (Lane & Aqrab).
Commentary:
In view of different significations of سجین and کتاب the verse under comment, along with v. 8, would signify that the register in which the record of the evil deeds of the wicked are kept is known by the name سجین i.e. the name of the book would show that their punishment would be severe and lasting. Or the verse may mean that the wicked will be kept in a place of disgrace and ignominy and this is an irrevocable decision. Or سجین and علیین may be the names of two portions of the Quran, the former dealing with the wicked rejecters of the Divine Message and with the punishments to be meted out to them, and the latter with the righteous servants of God and the rewards to be bestowed upon them. Thus the meaning of the verse would be that the verdicts recorded in these two portions cannot be recalled and so cannot be altered or changed.
1636
سِجِّيْن (Sijjin) 这个名称的含义是, 对邪恶的不信者的惩罚将是严厉而持续的。这节经文的意思也可以是, 邪恶的人将被置于羞辱和丑行的境地, 这是一个不可更改的决定。سِجِّيْن (Sijjin) 和 عِلِّيِّيْن (‘Illiyyin) 也可以是 «古兰经» 的两个部分的名称, 前者论述拒绝真知的启示的人以及他们将遭受的惩罚, 后者论述走正道的安拉的仆人以及将赐予他们的回赐。因此这节经文的意思就是, 记录在这两部分经文中的定论不得更动或改变。
4630
Important Words:
کتاب means, a book; a record or register; a revealed Scripture; Divine decree; judgement or sentence. etc. (Lane & Aqrab).
Commentary:
In view of different significations of سجین and کتاب the verse under comment, along with v. 8, would signify that the register in which the record of the evil deeds of the wicked are kept is known by the name سجین i.e. the name of the book would show that their punishment would be severe and lasting. Or the verse may mean that the wicked will be kept in a place of disgrace and ignominy and this is an irrevocable decision. Or سجین and علیین may be the names of two portions of the Quran, the former dealing with the wicked rejecters of the Divine Message and with the punishments to be meted out to them, and the latter with the righteous servants of God and the rewards to be bestowed upon them. Thus the meaning of the verse would be that the verdicts recorded in these two portions cannot be recalled and so cannot be altered or changed.
3290
The name Sijjin signifies that the punishment for the wicked disbelievers will be severe and lasting. Or, the verse may mean that the wicked will be kept in a place of disgrace and ignominy and this is an irrevocable decision. Or, Sijjin and ‘Illiyyin may be the names of two portions of the Qur’an, the former dealing with the rejectors of the Divine Message and the punishments to be meted out to them, and the latter with the righteous servants of God and the rewards which will be bestowed upon them. Thus the meaning of the verse would be that the verdicts recorded in these two portions cannot be altered or changed.
كَلَّآ إِنَّ كِتَٰبَ ٱلْأَبْرَارِ لَفِى عِلِّيِّينَ
有些人认为 عِلِّيُّوْن (‘Illiyyun) 源出于 عَلٰی (‘Ala), 意思是: 它是或变高。这个字表示走正道的信者将享有的最崇高的地位。根据 مُفْرَدَات (Mufradat), عِلِّيُّوْن (‘Illiyyun) 是主选的走正道的信者们, 他们比其他人将享有更高的精神地位。这个字也可以代表包括预言的 «古兰经» 部分, 预言信者有巨大进步和成功。根据伊本•阿巴斯的看法, 这个字表示天园 (كَثِيْر, Kathir), 而教长拉吉布 (رَاغِب, Raghib) 认为这是住在天园中的人们的名字。
مفردات میں لکھا ہے اس کے معنے ایسے اعلیٰ مدارج والے لوگوں کے ہیں جو دوسروں سے افضل ہوں گے۔
‘Illiyyun considered by some to have been derived from ‘Ala, which means, it was or became high, signifies the most exalted ranks which the righteous believers will enjoy. According to Mufradat ‘Illiyyun are those select righteous believers who will enjoy spiritual precedence over others. The word may also stand for those parts of the Qur’an which contain prophecies about the great progress and prosperity of believers. According to Ibn-e- ‘Abbas the word signifies Paradise (Kathir), while Imam Raghib considers it to be the name of the dwellers thereof.
Important Words:
علیین is considered by some to have been derived from علا which means, it was or became high, and thus may mean, the most exalted ranks which the righteous will enjoy. The word may also mean liberty or freedom which signifies that the righteous will be free to go anywhere in Paradise. The word may also stand for those parts of the Quran which contain prophecies about the great progress and prosperity of believers. According to Ibn ‘Abbas the word means Paradise (Ibn Kathir), while Imam Raghib considers it to be the name of the dwellers thereof.
Commentary:
The word سجین being singular and علیین plural it appears that the punishment of evildoers will be static, i.e. stationary in one place, but the spiritual progress of the righteous will continue without interruption, assuming different forms. They will go from one rank to another.
1638
有些人认为 عِلِّيُّوْن (‘Illiyyun) 源出于 عَلٰی (‘Ala), 意思是: 它是或变高。这个字表示走正道的信者将享有的最崇高的地位。根据 مُفْرَدَات (Mufradat), عِلِّيُّوْن (‘Illiyyun) 是主选的走正道的信者们, 他们比其他人将享有更高的精神地位。这个字也可以代表包括预言的 «古兰经» 部分, 预言信者有巨大进步和成功。根据伊本•阿巴斯的看法, 这个字表示天园 (كَثِيْر, Kathir), 而教长拉吉布 (رَاغِب, Raghib) 认为这是住在天园中的人们的名字。
1
مفردات میں لکھا ہے اس کے معنے ایسے اعلیٰ مدارج والے لوگوں کے ہیں جو دوسروں سے افضل ہوں گے۔
4633
Important Words:
علیین is considered by some to have been derived from علا which means, it was or became high, and thus may mean, the most exalted ranks which the righteous will enjoy. The word may also mean liberty or freedom which signifies that the righteous will be free to go anywhere in Paradise. The word may also stand for those parts of the Quran which contain prophecies about the great progress and prosperity of believers. According to Ibn ‘Abbas the word means Paradise (Ibn Kathir), while Imam Raghib considers it to be the name of the dwellers thereof.
Commentary:
The word سجین being singular and علیین plural it appears that the punishment of evildoers will be static, i.e. stationary in one place, but the spiritual progress of the righteous will continue without interruption, assuming different forms. They will go from one rank to another.
3292
‘Illiyyun considered by some to have been derived from ‘Ala, which means, it was or became high, signifies the most exalted ranks which the righteous believers will enjoy. According to Mufradat ‘Illiyyun are those select righteous believers who will enjoy spiritual precedence over others. The word may also stand for those parts of the Qur’an which contain prophecies about the great progress and prosperity of believers. According to Ibn-e- ‘Abbas the word signifies Paradise (Kathir), while Imam Raghib considers it to be the name of the dwellers thereof.
كِتَٰبٌ مَّرْقُومٌ
یعنی عِلِّیُّوْنَ وہ لوگ ہیں جن کے بارہ میں خاص احکام جاری ہوتے ہیں اور صاحبِ قرب لوگ اپنی آنکھوں سے اسے پڑھیں گے اور خوش ہوں گے۔
45:30; 69:20.
2
یعنی عِلِّیُّوْنَ وہ لوگ ہیں جن کے بارہ میں خاص احکام جاری ہوتے ہیں اور صاحبِ قرب لوگ اپنی آنکھوں سے اسے پڑھیں گے اور خوش ہوں گے۔
c
45:30; 69:20.