Topic: Day Of Judgment
View Aspects
مَٰلِكِ يَوْمِ ٱلدِّينِ
51:13; 74:47; 82:18, 19; 83:7.
48:15.
مٰلِك (Malik) 的意思是: 主人, 或对一事物拥有所有权者并有权按他的意思对待与处理它者 (Aqrab)。
安拉的这四个常德, 即 “所有世界的养主”, “无限博爱的主”, “永久仁慈的主” 与 “赏罚日子的主” 是基本常德。其他常德仅阐明和作为这四种常德的一种解释。这四大常德像是万能的安拉的宝座坐落在它们之上的四根大支柱。
上述四大常德排列的次序清楚地显示了安拉如何对人类表示他的常德。رَبُّ الْعٰلَمِيْن (所有世界的养主) 这一常德意为安拉创造了人类, 随即创造人类精神进步与发展所需的环境。اَلرَّحْمٰن (无限博爱的主) 这一常德接着就开始出现, 通过这一常德, 可以这么说, 安拉授给人类道德与精神发展所需的手段后, اَلرَّحِيْم (永久仁慈的主) 开始行动来对他们的行为作出报答。最后, مٰلِكِ يَومِ الدِّيْن (赏罚日子的主) 产生人类劳动最后与总合的结果; 这一过程就完成了。虽然最终与完美的结算将会在后世赏罚时候发生, 但赏罚的过程即使在今生已在进行, 其区别是: 在今生人类的行动经常由其他人、帝王、统治者等等来判断与报答; 因此总会有错误的可能性。可是在后世的赏罚日, 安拉的统治是全部的与绝对的, 报答之权完全掌握在安拉的手中。不会有错误, 不会有不当的惩罚或酬报。“主” 这个词的使用, 也是想说明这样一个事实: 主不像一个法官那样必须严格依照一条规定的法律作出他的判决。做为主, 他能在任何地方并且以他所喜爱的任何方式宽恕和赐予慈悲。اَلدِّيْن (Ad-Din) 的意义如果作为 “宗教” 解, “宗教时代的主” 这句话就意指在一门真实的宗教被揭示时, 人类目睹安拉的权能与旨意非凡的表现, 而且当这门宗教衰落时, 宇宙看来似乎在机械性地运行着, 没有一个创造者或主宰的控制或调节管理。
اَلدِّيْن (Ad-Din) 的意思是: 报酬或报答; 审判或清算; 统治或管辖; 服从; 宗教等(Lane)。
يَوْم (Yaum) 的意思是: 绝对的时间; 从日出至日落的一天; 现时 (Aqrab)。
مٰلِکِ یَوْمِ الدِّیْنِ ۔ اللہ تعالیٰ جزا سزا کے وقت کا مالک ہے۔اِن معنوں کے رو سے اس آیت کی یہ تشریح ہو گی کہ اللہ تعالیٰ قیامت کے دن کا مالک ہے۔ یعنی اس دن جزا سزا میں کسی اور کا دخل نہ ہو گا بلکہ جزاسزا صرف اللہ تعالیٰ کی طرف سے ملے گی۔ اِس طرح اس دنیا اور اگلے جہان کے نتائج میں فرق بتایا ہے کہ اس دنیا میں تو اچھے بُرے افعال کی جزاسزا انسانوں کے ذریعہ سے بھی ملتی ہے اور اس میں لوگوں سے غلطی بھی ہو جاتی ہے‘ مگر قیامت کے دن صرف اللہ تعالیٰ ہی جزاسزا دے گا اور یہ ناممکن ہو گا کہ کسی پر ظلم ہو اور اُسے بے گناہ سزا مل جائے یا جرم سے زیادہ سزا مل جائے۔ نیز مجرم کے لئے بھ
Din means, recompense or requital; judgment or reckoning; dominion or government; obedience; religion, etc. (Lane).
The four attributes of God, viz. "Lord of all the worlds", "Gracious", "Merciful" and "Master of the Day of Judgment" are fundamental attributes. The other attributes only explain and serve as a sort of commentary upon these four attributes, which are like four pillars on which the Throne of the Almighty rests.
The order in which these four attributes have been mentioned throws light on how God manifests His attributes to man. The attribute Rabbul-‘Alamin (Lord of all the worlds) signifies that with the creation of man, God creates the necessary environment for his spiritual progress and development. The attribute, Ar-Rahman (The Gracious), comes into operation next and through it God, so to speak, hands over to man the means and material, required for his moral and spiritual advancement. And when man has made proper use of the means thus granted
7:159; 48:15.
51:13; 74:47; 82:18, 19; 83:7.
Important Words:
مالك (Master) is derived from ملك.They say ملك الشیء meaning: he owned the thing and possessed the right of doing with it what he liked. ملك القوم means: he gained complete dominion over the people. ملك (malak) which, according to some authorities, is derived from the same root, means 'an angel.' ملك (malik) means: king or ruler. مالك means: master or one who possesses the right of ownership over a thing and has the power to deal with it as one likes (Aqrab).
یوم (Day) means (1) time absolutely, whether day or night, short or long; (2) day from sunrise till sunset; (3) present time or now; (4) ایام اللّٰه means, God’s favours and punishments (Aqrab & Lane). The Quran says: Verily a day with thy Lord is as a thousand years of what you reckon (22:48). At another place (70:5) the Quran uses the word to indicate fifty thousand years. At yet another place the Quran says: الیوم اکملت لکم دینکم i.e. Now have I perfected your religion for you (5:4). Here الیوم simply means 'now.'
دین (Judgement) is derived from دان. They say دانه meaning: he rewarded or recompensed him; he became his master and set him to any task he liked; he judged him; he obeyed him. دان بالاسلام means: he adopted Islam as his religion (Aqrab). Thus the word دین is used in several different senses, e.g. (1) recompense or requital; (2) judgement or reckoning; (3) dominion or government; (4) obedience; (5) religion (Lane). The word has been used in the Quran in all these different senses: see 37:54; 24:3; 12:77; 5:4; 4:126.
Commentary:
Generally, this verse is understood to mean that God is the Master of the Day of Judgement. But it has a wider significance; for although the last and the perfect reckoning will take place on the Day of Judgement, the process of requital is going on even in this life. In its wider significance, therefore, the verse would mean that God, Master of the Day of Judgement, is also Master of the period and process of reckoning in this life as well as in the next. There is, however, one difference. In this life human actions are often also judged and rewarded by other men—kings, rulers, superiors, etc.; and there is, therefore, always the possibility of error. On the Day of Judgement, however, the mastery of God will be exclusive and absolute and the work of requital will lie entirely in His hands. There will be no error, no undue punishments, and no undue rewards. The verse points out that in spite of the fact that God is the Master of the time of requital, both in this world and the world to come, He has been spoken of in this verse as the Master of the Day of Judgement so that it may be emphasized that on the Day of Judgement He will be the Sole Master.
The use of the word مالك (Master) in the verse is also intended to point to the fact that God is not like a judge who is bound to give his judgement strictly in accordance with a prescribed law. But, being Master, He can forgive and show mercy wherever and in whatever manner He may like.
The use of the word "Master" thus serves a twofold purpose. On the one hand, it encourages a person who has, in a moment of weakness, committed a sin, not to despair because God, being his Master, has the power to forgive. On the other hand, it serves as a warning against taking undue advantage of God’s mercy. For if as God, the Master could, and no doubt would, forgive, He would also hate to see His servants degraded by sin. God, the Master, inspires man both with hope and with fear, and this is essential for man’s spiritual progress and development.
The four attributes of God, i.e. (1) رب العالمین (Lord of all the worlds); (2) الرحمن (Gracious); (3) الرحیم (Merciful) and (4) مالك یوم الدین (Master of the Day of Judgement) mentioned in verses 2-4 are fundamental. The other attributes only explain and serve as a sort of commentary upon these four attributes, which are like four pillars on which the Throne of the Almighty rests.
The order in which these four attributes have been mentioned here throws light on how God manifests His attributes to men. It is obvious that the first divine attribute to manifest itself to man is that of رب العالمین (Lord of all the worlds) which means that, together with the creation of man, God creates the necessary environment for his spiritual progress and development. Next, the attribute of الرحمن (Gracious) comes into operation, and through this, God, so to speak, hands over to man the means and material required for his moral and spiritual advancement. And when man has made proper use of the means thus granted to him, the attribute of الرحیم (Merciful) comes in to reward his works. Last of all, the attribute of مالك یوم الدین (Master of the Day of Judgement) produces the final and collective result of man’s labour; and the process finds consummation in him being granted spiritual dominion over the world, as is granted to the chosen ones of God. This is what may be called the descent of God towards man.
On the other hand, when man begins to ascend towards God, the process is reversed. In this process, man, first of all, becomes the manifestation of the attribute of مالك (Master); he begins to manifest in himself the attribute of عدل or justice, tempering it with mercy and forgiveness. Having developed in his person the attribute of مالك, man reaches the second stage of spiritual progress where he becomes the manifestation of the attribute of الرحیم i.e. he begins to reward the actions of men liberally and generously. This is the stage which is termed احسان or beneficence. The next stage relates to the attribute of الرحمن. Here the sphere of man’s beneficence becomes widespread; his goodness extends to believers and un-believers alike—he begins to treat them just as a mother treats her children, prompted only by a natural instinct and without hope of any return. This stage has been termed ایتاء ذی القربی i.e. doing good to others as one would do to one’s near relatives. Then comes the attribute of رب العالمین which marks the highest stage of man’s spiritual development, when he becomes a manifestation of "Lord of all the worlds". At this stage man makes himself responsible for the welfare and guidance of the whole world. He is not satisfied if he or only those who immediately surround him are guided or otherwise provided for, but desires the good of the whole world, and begins to use his God-given powers for the achievement of this great end. This is the philosophy of ھبوط and صعود i.e. the process of Descent and Ascent which has been so beautifully described in these three short verses.
a
51:13; 74:47; 82:18, 19; 83:7.
b
48:15.
10
مٰلِك (Malik) 的意思是: 主人, 或对一事物拥有所有权者并有权按他的意思对待与处理它者 (Aqrab)。
安拉的这四个常德, 即 “所有世界的养主”, “无限博爱的主”, “永久仁慈的主” 与 “赏罚日子的主” 是基本常德。其他常德仅阐明和作为这四种常德的一种解释。这四大常德像是万能的安拉的宝座坐落在它们之上的四根大支柱。
上述四大常德排列的次序清楚地显示了安拉如何对人类表示他的常德。رَبُّ الْعٰلَمِيْن (所有世界的养主) 这一常德意为安拉创造了人类, 随即创造人类精神进步与发展所需的环境。اَلرَّحْمٰن (无限博爱的主) 这一常德接着就开始出现, 通过这一常德, 可以这么说, 安拉授给人类道德与精神发展所需的手段后, اَلرَّحِيْم (永久仁慈的主) 开始行动来对他们的行为作出报答。最后, مٰلِكِ يَومِ الدِّيْن (赏罚日子的主) 产生人类劳动最后与总合的结果; 这一过程就完成了。虽然最终与完美的结算将会在后世赏罚时候发生, 但赏罚的过程即使在今生已在进行, 其区别是: 在今生人类的行动经常由其他人、帝王、统治者等等来判断与报答; 因此总会有错误的可能性。可是在后世的赏罚日, 安拉的统治是全部的与绝对的, 报答之权完全掌握在安拉的手中。不会有错误, 不会有不当的惩罚或酬报。“主” 这个词的使用, 也是想说明这样一个事实: 主不像一个法官那样必须严格依照一条规定的法律作出他的判决。做为主, 他能在任何地方并且以他所喜爱的任何方式宽恕和赐予慈悲。اَلدِّيْن (Ad-Din) 的意义如果作为 “宗教” 解, “宗教时代的主” 这句话就意指在一门真实的宗教被揭示时, 人类目睹安拉的权能与旨意非凡的表现, 而且当这门宗教衰落时, 宇宙看来似乎在机械性地运行着, 没有一个创造者或主宰的控制或调节管理。
8
اَلدِّيْن (Ad-Din) 的意思是: 报酬或报答; 审判或清算; 统治或管辖; 服从; 宗教等(Lane)。
9
يَوْم (Yaum) 的意思是: 绝对的时间; 从日出至日落的一天; 现时 (Aqrab)。
1
مٰلِکِ یَوْمِ الدِّیْنِ ۔ اللہ تعالیٰ جزا سزا کے وقت کا مالک ہے۔اِن معنوں کے رو سے اس آیت کی یہ تشریح ہو گی کہ اللہ تعالیٰ قیامت کے دن کا مالک ہے۔ یعنی اس دن جزا سزا میں کسی اور کا دخل نہ ہو گا بلکہ جزاسزا صرف اللہ تعالیٰ کی طرف سے ملے گی۔ اِس طرح اس دنیا اور اگلے جہان کے نتائج میں فرق بتایا ہے کہ اس دنیا میں تو اچھے بُرے افعال کی جزاسزا انسانوں کے ذریعہ سے بھی ملتی ہے اور اس میں لوگوں سے غلطی بھی ہو جاتی ہے‘ مگر قیامت کے دن صرف اللہ تعالیٰ ہی جزاسزا دے گا اور یہ ناممکن ہو گا کہ کسی پر ظلم ہو اور اُسے بے گناہ سزا مل جائے یا جرم سے زیادہ سزا مل جائے۔ نیز مجرم کے لئے بھ
a
7:159; 48:15.
b
51:13; 74:47; 82:18, 19; 83:7.
4
Important Words:
مالك (Master) is derived from ملك.They say ملك الشیء meaning: he owned the thing and possessed the right of doing with it what he liked. ملك القوم means: he gained complete dominion over the people. ملك (malak) which, according to some authorities, is derived from the same root, means 'an angel.' ملك (malik) means: king or ruler. مالك means: master or one who possesses the right of ownership over a thing and has the power to deal with it as one likes (Aqrab).
یوم (Day) means (1) time absolutely, whether day or night, short or long; (2) day from sunrise till sunset; (3) present time or now; (4) ایام اللّٰه means, God’s favours and punishments (Aqrab & Lane). The Quran says: Verily a day with thy Lord is as a thousand years of what you reckon (22:48). At another place (70:5) the Quran uses the word to indicate fifty thousand years. At yet another place the Quran says: الیوم اکملت لکم دینکم i.e. Now have I perfected your religion for you (5:4). Here الیوم simply means 'now.'
دین (Judgement) is derived from دان. They say دانه meaning: he rewarded or recompensed him; he became his master and set him to any task he liked; he judged him; he obeyed him. دان بالاسلام means: he adopted Islam as his religion (Aqrab). Thus the word دین is used in several different senses, e.g. (1) recompense or requital; (2) judgement or reckoning; (3) dominion or government; (4) obedience; (5) religion (Lane). The word has been used in the Quran in all these different senses: see 37:54; 24:3; 12:77; 5:4; 4:126.
Commentary:
Generally, this verse is understood to mean that God is the Master of the Day of Judgement. But it has a wider significance; for although the last and the perfect reckoning will take place on the Day of Judgement, the process of requital is going on even in this life. In its wider significance, therefore, the verse would mean that God, Master of the Day of Judgement, is also Master of the period and process of reckoning in this life as well as in the next. There is, however, one difference. In this life human actions are often also judged and rewarded by other men—kings, rulers, superiors, etc.; and there is, therefore, always the possibility of error. On the Day of Judgement, however, the mastery of God will be exclusive and absolute and the work of requital will lie entirely in His hands. There will be no error, no undue punishments, and no undue rewards. The verse points out that in spite of the fact that God is the Master of the time of requital, both in this world and the world to come, He has been spoken of in this verse as the Master of the Day of Judgement so that it may be emphasized that on the Day of Judgement He will be the Sole Master.
The use of the word مالك (Master) in the verse is also intended to point to the fact that God is not like a judge who is bound to give his judgement strictly in accordance with a prescribed law. But, being Master, He can forgive and show mercy wherever and in whatever manner He may like.
The use of the word "Master" thus serves a twofold purpose. On the one hand, it encourages a person who has, in a moment of weakness, committed a sin, not to despair because God, being his Master, has the power to forgive. On the other hand, it serves as a warning against taking undue advantage of God’s mercy. For if as God, the Master could, and no doubt would, forgive, He would also hate to see His servants degraded by sin. God, the Master, inspires man both with hope and with fear, and this is essential for man’s spiritual progress and development.
The four attributes of God, i.e. (1) رب العالمین (Lord of all the worlds); (2) الرحمن (Gracious); (3) الرحیم (Merciful) and (4) مالك یوم الدین (Master of the Day of Judgement) mentioned in verses 2-4 are fundamental. The other attributes only explain and serve as a sort of commentary upon these four attributes, which are like four pillars on which the Throne of the Almighty rests.
The order in which these four attributes have been mentioned here throws light on how God manifests His attributes to men. It is obvious that the first divine attribute to manifest itself to man is that of رب العالمین (Lord of all the worlds) which means that, together with the creation of man, God creates the necessary environment for his spiritual progress and development. Next, the attribute of الرحمن (Gracious) comes into operation, and through this, God, so to speak, hands over to man the means and material required for his moral and spiritual advancement. And when man has made proper use of the means thus granted to him, the attribute of الرحیم (Merciful) comes in to reward his works. Last of all, the attribute of مالك یوم الدین (Master of the Day of Judgement) produces the final and collective result of man’s labour; and the process finds consummation in him being granted spiritual dominion over the world, as is granted to the chosen ones of God. This is what may be called the descent of God towards man.
On the other hand, when man begins to ascend towards God, the process is reversed. In this process, man, first of all, becomes the manifestation of the attribute of مالك (Master); he begins to manifest in himself the attribute of عدل or justice, tempering it with mercy and forgiveness. Having developed in his person the attribute of مالك, man reaches the second stage of spiritual progress where he becomes the manifestation of the attribute of الرحیم i.e. he begins to reward the actions of men liberally and generously. This is the stage which is termed احسان or beneficence. The next stage relates to the attribute of الرحمن. Here the sphere of man’s beneficence becomes widespread; his goodness extends to believers and un-believers alike—he begins to treat them just as a mother treats her children, prompted only by a natural instinct and without hope of any return. This stage has been termed ایتاء ذی القربی i.e. doing good to others as one would do to one’s near relatives. Then comes the attribute of رب العالمین which marks the highest stage of man’s spiritual development, when he becomes a manifestation of "Lord of all the worlds". At this stage man makes himself responsible for the welfare and guidance of the whole world. He is not satisfied if he or only those who immediately surround him are guided or otherwise provided for, but desires the good of the whole world, and begins to use his God-given powers for the achievement of this great end. This is the philosophy of ھبوط and صعود i.e. the process of Descent and Ascent which has been so beautifully described in these three short verses.
c
48:15.d
51:13; 74:47; 82:18, 19; 83:7.10
Din means, recompense or requital; judgment or reckoning; dominion or government; obedience; religion, etc. (Lane).
The four attributes of God, viz. "Lord of all the worlds", "Gracious", "Merciful" and "Master of the Day of Judgment" are fundamental attributes. The other attributes only explain and serve as a sort of commentary upon these four attributes, which are like four pillars on which the Throne of the Almighty rests.
The order in which these four attributes have been mentioned throws light on how God manifests His attributes to man. The attribute Rabbul-‘Alamin (Lord of all the worlds) signifies that with the creation of man, God creates the necessary environment for his spiritual progress and development. The attribute, Ar-Rahman (The Gracious), comes into operation next and through it God, so to speak, hands over to man the means and material, required for his moral and spiritual advancement. And when man has made proper use of the means thus granted
8
Malik means, master, or one who possesses the right of ownership over a thing and has the power to deal with it as one likes (Aqrab).9
Yaum means, time absolutely; day from sunrise to sunset; present time (Aqrab).يَسْـَٔلُونَكَ عَنِ ٱلسَّاعَةِ أَيَّانَ مُرْسَىٰهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ رَبِّى ۖ لَا يُجَلِّيهَا لِوَقْتِهَآ إِلَّا هُوَ ۚ ثَقُلَتْ فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ لَا تَأْتِيكُمْ إِلَّا بَغْتَةً ۗ يَسْـَٔلُونَكَ كَأَنَّكَ حَفِىٌّ عَنْهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ ٱللَّهِ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ
33:64; 78:2; 79:43.
31:35; 43:86.
16:78; 54:51.
给予惩罚, 对安拉来说感到同人们接受惩罚一样的痛苦, 这就是这些字的意思。“在天地之间它将是一项严重的 (事件)”, 中的 “天” 代表安拉和天使, “地” 代表人类。
حَفِیّ (Hafiyy) 的意思是, 在会见某人时表示很大的关心和表现出快乐或愉快的样子;追根问底;或彻底知晓。(Lane)
16:78; 54:51.
33:64; 78:2; 79:43.
31:35; 43:86.
Mursa is noun-infinitive or noun of time or noun of place (Lane).
The awarding of punishment is as painful to God as the receiving of it is to men and this is the meaning of the words, It lies heavy on the heavens and the earth; "heavens" representing God and angels, and "earth" representing human beings.
Hafiyy means, showing much solicitude and manifesting joy or pleasure at meeting another; going to the utmost limit in asking or inquiring; or knowing in the utmost degree (Lane).
16:78; 54:51.
33:64; 78:2; 79:43.
31:35; 43:86.
Important Words:
ایان مرساھا (when will it come to pass?) مرسی is derived from رسا. They say رساالجبل i.e. the mountain was firmly based or fixed upon the ground. رست السفینة means, the ship cast anchor and became stationary. مرسی is the noun-infinitive or a noun of time or a noun of place, meaning, the act of anchoring or the time or place of anchorage; or the time and place of becoming stationary; or of coming to pass. The expression ایان مرساھا means, when will it come to pass, or what is the time of its taking place; or when will it occur or happen? (Lane & Aqrab).
حفی (well acquainted) is derived from حفی which means, he walked barefooted; or his feet became chafed by walking much. حفی به means, he showed him much honour and kindness and affection; or he behaved towards him with solicitude and manifested joy and pleasure. حفی عنه means, he asked or inquired much respecting him; he exceeded the usual bounds in making much inquiry respecting him. So حفی means, showing much honour and solicitude and manifesting joy or pleasure at meeting another; asking or inquiring much respecting another’s state or condition; going to the utmost in asking or inquiring; or knowing in the utmost degree (Lane & Aqrab).
Commentary:
The reference in the opening sentence of the verse is to 7:186. When the opponents of Islam were told that their hour had already drawn near, they inquired of the Prophet the exact time when the promised hour would come. The awarding of punishment is as painful to God as the receiving of it is to men, and this is the meaning of the words, It lies heavy on the heavens and the earth. The word "heavens" here represents God and angels, while the word "earth" represents human beings.
The word حفی signifies (1) importunate in inquiring; or (2) well acquainted. The sentence would thus mean: (1) They ask thee concerning the exact time when the hour of their punishment will come to pass, as if thou wert repeatedly inquiring of God as to its time of occurrence; or (2) they ask thee about the time of the "Hour", as if thou wert well acquainted with it. In both these cases the clause would imply that the Holy Prophet neither knew when the "Hour" would come to pass nor was he very solicitous about it.
e
33:64; 78:2; 79:43.
f
31:35; 43:86.
g
16:78; 54:51.
530
给予惩罚, 对安拉来说感到同人们接受惩罚一样的痛苦, 这就是这些字的意思。“在天地之间它将是一项严重的 (事件)”, 中的 “天” 代表安拉和天使, “地” 代表人类。
531
حَفِیّ (Hafiyy) 的意思是, 在会见某人时表示很大的关心和表现出快乐或愉快的样子;追根问底;或彻底知晓。(Lane)
a
16:78; 54:51.
e
33:64; 78:2; 79:43.
f
31:35; 43:86.
1074
Important Words:
ایان مرساھا (when will it come to pass?) مرسی is derived from رسا. They say رساالجبل i.e. the mountain was firmly based or fixed upon the ground. رست السفینة means, the ship cast anchor and became stationary. مرسی is the noun-infinitive or a noun of time or a noun of place, meaning, the act of anchoring or the time or place of anchorage; or the time and place of becoming stationary; or of coming to pass. The expression ایان مرساھا means, when will it come to pass, or what is the time of its taking place; or when will it occur or happen? (Lane & Aqrab).
حفی (well acquainted) is derived from حفی which means, he walked barefooted; or his feet became chafed by walking much. حفی به means, he showed him much honour and kindness and affection; or he behaved towards him with solicitude and manifested joy and pleasure. حفی عنه means, he asked or inquired much respecting him; he exceeded the usual bounds in making much inquiry respecting him. So حفی means, showing much honour and solicitude and manifesting joy or pleasure at meeting another; asking or inquiring much respecting another’s state or condition; going to the utmost in asking or inquiring; or knowing in the utmost degree (Lane & Aqrab).
Commentary:
The reference in the opening sentence of the verse is to 7:186. When the opponents of Islam were told that their hour had already drawn near, they inquired of the Prophet the exact time when the promised hour would come. The awarding of punishment is as painful to God as the receiving of it is to men, and this is the meaning of the words, It lies heavy on the heavens and the earth. The word "heavens" here represents God and angels, while the word "earth" represents human beings.
The word حفی signifies (1) importunate in inquiring; or (2) well acquainted. The sentence would thus mean: (1) They ask thee concerning the exact time when the hour of their punishment will come to pass, as if thou wert repeatedly inquiring of God as to its time of occurrence; or (2) they ask thee about the time of the "Hour", as if thou wert well acquainted with it. In both these cases the clause would imply that the Holy Prophet neither knew when the "Hour" would come to pass nor was he very solicitous about it.
a
16:78; 54:51.
f
33:64; 78:2; 79:43.
g
31:35; 43:86.
1081
Mursa is noun-infinitive or noun of time or noun of place (Lane).
1082
The awarding of punishment is as painful to God as the receiving of it is to men and this is the meaning of the words, It lies heavy on the heavens and the earth; "heavens" representing God and angels, and "earth" representing human beings.
1083
Hafiyy means, showing much solicitude and manifesting joy or pleasure at meeting another; going to the utmost limit in asking or inquiring; or knowing in the utmost degree (Lane).
وَإِنَّ عَلَيْكَ ٱللَّعْنَةَ إِلَىٰ يَوْمِ ٱلدِّينِ
38:79.
38:79.
38:79.
Important Words:
اللعنة (the curse) literally means, the state of being away from the mercy of God. See also 2:89.
Commentary:
The verse declares that the curse and maledictions of not only God and His Chosen Ones but also of all succeeding generations of men dog the footsteps of the opponents of God’s Prophets, while the latter and their followers continue to be remembered with honour and affection. As Divine Reformers will continue to come till the end of days, so Satan and his votaries will also continue to be cursed till the Day of Judgement. The curse referred to here does not, however, mean the Divine punishment which will have its full manifestation on the Day of Judgement but the curses and maledictions of men with which Satan and his followers will ever continue to be remembered in this world. See also 2:162 & 13:26.
a
38:79.
b
38:79.
1740
Important Words:
اللعنة (the curse) literally means, the state of being away from the mercy of God. See also 2:89.
Commentary:
The verse declares that the curse and maledictions of not only God and His Chosen Ones but also of all succeeding generations of men dog the footsteps of the opponents of God’s Prophets, while the latter and their followers continue to be remembered with honour and affection. As Divine Reformers will continue to come till the end of days, so Satan and his votaries will also continue to be cursed till the Day of Judgement. The curse referred to here does not, however, mean the Divine punishment which will have its full manifestation on the Day of Judgement but the curses and maledictions of men with which Satan and his followers will ever continue to be remembered in this world. See also 2:162 & 13:26.
a
38:79.
وَٱلَّذِىٓ أَطْمَعُ أَن يَغْفِرَ لِى خَطِيٓـَٔتِى يَوْمَ ٱلدِّينِ
Important Words:
For difference between إثم (sin) and خطیئة (fault) see 4:113. Whereas خطیئة can be both intentional or unintentional, إثم is intentional and has a wider scope than خطیئة which applies to human weaknesses, frailties, faults and failings.
دین is derived from دان i.e. he obeyed; he was or became submissive and abased. دین means, obedience and submissiveness, religion; a statute or ordinance; reckoning or judgement; system or usages inherited from ancestors; custom or habit; conduct; a property or attribute; recompense or requital; compulsion; mastery, ascendancy or ruling power; retaliation (Lane and Aqrab).
2754A
Important Words:
For difference between إثم (sin) and خطیئة (fault) see 4:113. Whereas خطیئة can be both intentional or unintentional, إثم is intentional and has a wider scope than خطیئة which applies to human weaknesses, frailties, faults and failings.
دین is derived from دان i.e. he obeyed; he was or became submissive and abased. دین means, obedience and submissiveness, religion; a statute or ordinance; reckoning or judgement; system or usages inherited from ancestors; custom or habit; conduct; a property or attribute; recompense or requital; compulsion; mastery, ascendancy or ruling power; retaliation (Lane and Aqrab).
يَسْـَٔلُكَ ٱلنَّاسُ عَنِ ٱلسَّاعَةِ ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ ٱللَّهِ ۚ وَمَا يُدْرِيكَ لَعَلَّ ٱلسَّاعَةَ تَكُونُ قَرِيبًا
7:188; 78:3.
7:188; 78:3.
7:188; 79:43.
Commentary:
In verse 25 the disbelievers and hypocrites were warned that they would be punished. In the present verse they are told that the time of their punishment has drawn very near. The reference in "the Hour" may be to the Battle of the Ditch.
b
7:188; 78:3.
b
7:188; 79:43.
3123
Commentary:
In verse 25 the disbelievers and hypocrites were warned that they would be punished. In the present verse they are told that the time of their punishment has drawn very near. The reference in "the Hour" may be to the Battle of the Ditch.
a
7:188; 78:3.
وَقَالُوا۟ يَٰوَيْلَنَا هَٰذَا يَوْمُ ٱلدِّينِ
可能是麦加攻克的那一天。
1084
可能是麦加攻克的那一天。
وَإِنَّ عَلَيْكَ لَعْنَتِىٓ إِلَىٰ يَوْمِ ٱلدِّينِ
15:36.
15:36.
15:36.
d
15:36.
d
15:36.
c
15:36.
يَسْـَٔلُونَ أَيَّانَ يَوْمُ ٱلدِّينِ
7:188; 79:43.
7:188; 79:43.
a
7:188; 79:43.
a
7:188; 79:43.
3900
Commentary:
The verse may mean: (1) They ask, in derision or scoffingly, when the Day of Judgement will be? (2) Their behaviour, conduct or attitude shows that they do not believe in the Day of Judgement.
a
7:188; 79:43.
هَٰذَا نُزُلُهُمْ يَوْمَ ٱلدِّينِ
Commentary:
نزلھم (their entertainment) means, their provision and food. The expression seems to have been used ironically.
4122
Commentary:
نزلھم (their entertainment) means, their provision and food. The expression seems to have been used ironically.
وَٱلَّذِينَ يُصَدِّقُونَ بِيَوْمِ ٱلدِّينِ
对后世没有真正的和充满活力的信仰, 就不可能有真正的责任感。这个信仰是伊斯兰教信仰安拉的存在之后的第二大信仰。
There could be no real sense of responsibility without a true and living belief in the Hereafter. This belief is the second cardinal belief of Islam, next to belief in the existence of God.
37:53-54.
Commentary:
There can be no real sense of responsibility without a true and living belief in the Hereafter when man shall have to render account of his actions to his Lord and Creator. Belief in the Hereafter is the second cardinal belief of Islam, next to belief in the existence of God.
1489
对后世没有真正的和充满活力的信仰, 就不可能有真正的责任感。这个信仰是伊斯兰教信仰安拉的存在之后的第二大信仰。
d
37:53-54.
4378
Commentary:
There can be no real sense of responsibility without a true and living belief in the Hereafter when man shall have to render account of his actions to his Lord and Creator. Belief in the Hereafter is the second cardinal belief of Islam, next to belief in the existence of God.
3125A
There could be no real sense of responsibility without a true and living belief in the Hereafter. This belief is the second cardinal belief of Islam, next to belief in the existence of God.
وَكُنَّا نُكَذِّبُ بِيَوْمِ ٱلدِّينِ
75:33.
75:33.
75:33.
e
75:33.
c
75:33.
g
75:33.
عَمَّ يَتَسَآءَلُونَ
عَنِ ٱلنَّبَإِ ٱلْعَظِيمِ
The addition of the qualifying word, Al-‘Azim (mighty) to An-Naba’ which itself means a great news or event, suggests the tremendous import of the event referred to here.
38:68.
Important Words:
النبأ (the great Event) among other things means, an announcement of great utility which results either in great knowledge or predominance of opinion and which inspires awe and makes the heart tremble with fear (Lane, Kulliyyat & Raghib).
Commentary:
The addition of the qualifying word العظیم (great) to النبأ which itself means, a great news or event, bespeaks of the tremendous import of the event referred to here. The words النبأ العظیم are taken to signify either the Day of Reckoning or the predominance of the Quran over all revealed Scriptures and that of Islam over other Faiths and religious systems. The disbelievers (the verse purports to say) persuade themselves to believe that the predicted event will never take place. So they ask half-mockingly and half in doubt, when that event, so loudly proclaimed, will happen.
b
38:68.
4525
Important Words:
النبأ (the great Event) among other things means, an announcement of great utility which results either in great knowledge or predominance of opinion and which inspires awe and makes the heart tremble with fear (Lane, Kulliyyat & Raghib).
Commentary:
The addition of the qualifying word العظیم (great) to النبأ which itself means, a great news or event, bespeaks of the tremendous import of the event referred to here. The words النبأ العظیم are taken to signify either the Day of Reckoning or the predominance of the Quran over all revealed Scriptures and that of Islam over other Faiths and religious systems. The disbelievers (the verse purports to say) persuade themselves to believe that the predicted event will never take place. So they ask half-mockingly and half in doubt, when that event, so loudly proclaimed, will happen.
3223
The addition of the qualifying word, Al-‘Azim (mighty) to An-Naba’ which itself means a great news or event, suggests the tremendous import of the event referred to here.
يَسْـَٔلُونَكَ عَنِ ٱلسَّاعَةِ أَيَّانَ مُرْسَىٰهَا
7:188; 33:64; 51:13.
7:188; 33:64; 51:13.
7:188; 33:64; 51:13.
i
7:188; 33:64; 51:13.
b
7:188; 33:64; 51:13.
b
7:188; 33:64; 51:13.
يَصْلَوْنَهَا يَوْمَ ٱلدِّينِ
23:104; 83:17.
23:104; 83:17.
23:104; 83:17.
f
23:104; 83:17.
a
23:104; 83:17.
f
23:104; 83:17.
وَمَآ أَدْرَىٰكَ مَا يَوْمُ ٱلدِّينِ
Commentary:
This and the preceding verse again signify that man will be punished and rewarded according to his actions and that the vicarious sacrifice of no one will be of any use to him.
4624
Commentary:
This and the preceding verse again signify that man will be punished and rewarded according to his actions and that the vicarious sacrifice of no one will be of any use to him.
ثُمَّ مَآ أَدْرَىٰكَ مَا يَوْمُ ٱلدِّينِ
ٱلَّذِينَ يُكَذِّبُونَ بِيَوْمِ ٱلدِّينِ