Topic: Face Of Believers On
View Aspects
يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ ۚ فَأَمَّا ٱلَّذِينَ ٱسْوَدَّتْ وُجُوهُهُمْ أَكَفَرْتُم بَعْدَ إِيمَٰنِكُمْ فَذُوقُوا۟ ٱلْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ
10:27, 28; 39:61; 80:39-43.
10:27, 28; 39:61; 80:39-43.
The Qur’an has explained "whiteness" and "blackness" as emblematic of "happiness" and "sorrow" respectively (3:107, 108; 75:23-25; 80:39-41). When a person does a deed for which he is praised, the Arabs say of him: Ibyadda Wajhu-hu, i.e. the face of such a one has become white. And when he does a deed for which he is reproached, it is said of him Iswadda Wajhu-hu, i.e. his face has become black.
10:27, 28; 39:61; 80:39-43.
Important Words:
تبیض (shall be white) is derived from باض. They say باض فلانا i.e. he exceeded him in whiteness. ابیض means, he or it turned white. بیاض signifies whiteness, and ابیض means white (Aqrab). The expression ابیض وجھه means, his face became white, meaning, his face became expressive of joy, i.e. he became joyful (Lane).
تسود (will turn black) is derived from ساد. They say ساد فلانا i.e. he exceeded him in blackness. اسود means, he or it turned black. سواد means, blackness, and اسود means, black (Aqrab). اسود وجھه means, his face became black, meaning, his face became expressive of grief or sorrow (Lane). Whiteness is sometimes used to denote a good and happy condition; while blackness is a token of a bad condition and failure (Aqrab under بیاض).
Commentary:
The Quran itself explains "whiteness" and "blackness" as emb-lematic of "happiness" and "sorrow", respectively (see 3:108 and 16:59 and also compare 75:23 and 80:39, 40). Similarly, when a person does a deed for which he is praised, the Arabs say of him ابیض وجه فلان i.e. the face of such a one has become white or قد بیض الله وجه فلان i.e. God has made the face of such a one white. On the contrary, if a person does a deed for which he is reproached, it is said of him اسود وجھه i.e. his face has become black, or سود الله وجھه i.e. Allah has blackened his face. Thus, the words یوم تبیض وجوہ و تسود وجوہ (lit. when some faces shall turn white and some faces shall turn black) mean, when some will be praised for their deeds, and some will be reproached; or they mean, when some will rejoice and some will grieve.
The present verse speaks of discord and disagreement mentioned in the preceding verse as disbelief; for the ultimate end of such disagreement and dissension is nothing but disbelief.
d
10:27, 28; 39:61; 80:39-43.
a
10:27, 28; 39:61; 80:39-43.
393
Important Words:
تبیض (shall be white) is derived from باض. They say باض فلانا i.e. he exceeded him in whiteness. ابیض means, he or it turned white. بیاض signifies whiteness, and ابیض means white (Aqrab). The expression ابیض وجھه means, his face became white, meaning, his face became expressive of joy, i.e. he became joyful (Lane).
تسود (will turn black) is derived from ساد. They say ساد فلانا i.e. he exceeded him in blackness. اسود means, he or it turned black. سواد means, blackness, and اسود means, black (Aqrab). اسود وجھه means, his face became black, meaning, his face became expressive of grief or sorrow (Lane). Whiteness is sometimes used to denote a good and happy condition; while blackness is a token of a bad condition and failure (Aqrab under بیاض).
Commentary:
The Quran itself explains "whiteness" and "blackness" as emb-lematic of "happiness" and "sorrow", respectively (see 3:108 and 16:59 and also compare 75:23 and 80:39, 40). Similarly, when a person does a deed for which he is praised, the Arabs say of him ابیض وجه فلان i.e. the face of such a one has become white or قد بیض الله وجه فلان i.e. God has made the face of such a one white. On the contrary, if a person does a deed for which he is reproached, it is said of him اسود وجھه i.e. his face has become black, or سود الله وجھه i.e. Allah has blackened his face. Thus, the words یوم تبیض وجوہ و تسود وجوہ (lit. when some faces shall turn white and some faces shall turn black) mean, when some will be praised for their deeds, and some will be reproached; or they mean, when some will rejoice and some will grieve.
The present verse speaks of discord and disagreement mentioned in the preceding verse as disbelief; for the ultimate end of such disagreement and dissension is nothing but disbelief.
c
10:27, 28; 39:61; 80:39-43.
455
The Qur’an has explained "whiteness" and "blackness" as emblematic of "happiness" and "sorrow" respectively (3:107, 108; 75:23-25; 80:39-41). When a person does a deed for which he is praised, the Arabs say of him: Ibyadda Wajhu-hu, i.e. the face of such a one has become white. And when he does a deed for which he is reproached, it is said of him Iswadda Wajhu-hu, i.e. his face has become black.
۞ لِّلَّذِينَ أَحْسَنُوا۟ ٱلْحُسْنَىٰ وَزِيَادَةٌ ۖ وَلَا يَرْهَقُ وُجُوهَهُمْ قَتَرٌ وَلَا ذِلَّةٌ ۚ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلْجَنَّةِ ۖ هُمْ فِيهَا خَٰلِدُونَ
50:36.
75:23, 24.
Al-Husna meaning, a happy end; victory; keenness and activeness, the clause would signify, (1) that believers will come to a happy end; (2) that they will attain success, and (3) that God will make them keen and active.
The word Ziyadah (yet more) signifies that believers will have God Himself as their reward, and the word al-Husna (also meaning the sight of God) confirms this inference.
50:36.
75:23, 24.
Important Words:
الحسنی (the best reward) is derived from حسن which means, he became good, beautiful or pleasing. الحسنی is the feminine of الاحسن and means, that which is better or best; the good ultimate state or condition appointed for the Faithful; Paradise; victory; sharpness or keenness or activeness (Aqrab & Lane). See also 7:181.
یرھق (shall cover) is derived from رھق. They say رھقه i.e. he or it covered him, or came upon him or reached or overtook him or drew near to him. The expression لایرھق وجوھھم قتر means, there shall not come upon or overspread their faces blackness, or darkness. رھقتنا الصلوة means, the time of Prayer came upon us (Lane).
قتر (darkness) is derived from قتر (qatara) which means, (1) it (meat, etc.) exhaled its scent, smell or odour; (2) it was barely sufficient. They say, قترت النار i.e. the fire smoked. قتر علیه رزقه means, his means of subsistence were straitened or made scanty. قتر (qatarun) means, dust, the dust of an army; a dust-colour overspread with blackness; blackness or darkness. قتر (qatrun) means what is barely sufficient to sustain life (Lane & Aqrab).
Commentary:
Since the word الحسنی means, a happy end, victory, keenness and activeness, the Arabic clause rendered as, For those who do good deeds there shall be the best reward, would mean that believers will come to a happy end; that they will attain success, and that God will make them keen and active.
The word زیادة (yet more) signifies that believers will have God Himself as their reward, the word الحسنی (also meaning the view or vision of God) confirming that inference.
f
50:36.
g
75:23, 24.
b
50:36.
c
75:23, 24.
1302
Important Words:
الحسنی (the best reward) is derived from حسن which means, he became good, beautiful or pleasing. الحسنی is the feminine of الاحسن and means, that which is better or best; the good ultimate state or condition appointed for the Faithful; Paradise; victory; sharpness or keenness or activeness (Aqrab & Lane). See also 7:181.
یرھق (shall cover) is derived from رھق. They say رھقه i.e. he or it covered him, or came upon him or reached or overtook him or drew near to him. The expression لایرھق وجوھھم قتر means, there shall not come upon or overspread their faces blackness, or darkness. رھقتنا الصلوة means, the time of Prayer came upon us (Lane).
قتر (darkness) is derived from قتر (qatara) which means, (1) it (meat, etc.) exhaled its scent, smell or odour; (2) it was barely sufficient. They say, قترت النار i.e. the fire smoked. قتر علیه رزقه means, his means of subsistence were straitened or made scanty. قتر (qatarun) means, dust, the dust of an army; a dust-colour overspread with blackness; blackness or darkness. قتر (qatrun) means what is barely sufficient to sustain life (Lane & Aqrab).
Commentary:
Since the word الحسنی means, a happy end, victory, keenness and activeness, the Arabic clause rendered as, For those who do good deeds there shall be the best reward, would mean that believers will come to a happy end; that they will attain success, and that God will make them keen and active.
The word زیادة (yet more) signifies that believers will have God Himself as their reward, the word الحسنی (also meaning the view or vision of God) confirming that inference.
d
50:36.
e
75:23, 24.
1254
Al-Husna meaning, a happy end; victory; keenness and activeness, the clause would signify, (1) that believers will come to a happy end; (2) that they will attain success, and (3) that God will make them keen and active.
1255
The word Ziyadah (yet more) signifies that believers will have God Himself as their reward, and the word al-Husna (also meaning the sight of God) confirms this inference.
وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ
88:9.
88:9.
88:9.
b
88:9.
b
88:9.
c
88:9.
وُجُوهٌ يَوْمَئِذٍ نَّاعِمَةٌ
75:23.
75:23.
75:23.
f
75:23.
a
75:23.
f
75:23.
لِّسَعْيِهَا رَاضِيَةٌ
敬畏的信者将很高兴的看到安拉因他们为伊斯兰教事业作贡献而给予他们的极大的报偿。
The righteous believers will be well-pleased with the marvellous results of the sacrifices they will have made for the cause of Islam.
Commentary:
The righteous believers will be well pleased with the marvellous results of the sacrifices they had made for the cause of Islam.
1674
敬畏的信者将很高兴的看到安拉因他们为伊斯兰教事业作贡献而给予他们的极大的报偿。
4697
Commentary:
The righteous believers will be well pleased with the marvellous results of the sacrifices they had made for the cause of Islam.
3328
The righteous believers will be well-pleased with the marvellous results of the sacrifices they will have made for the cause of Islam.