زَيَّنَّا
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "زَيَّنَّا".
وَلَا تَسُبُّوا۟ ٱلَّذِينَ يَدْعُونَ مِن دُونِ ٱللَّهِ فَيَسُبُّوا۟ ٱللَّهَ عَدْوًۢا بِغَيْرِ عِلْمٍ ۗ كَذَٰلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ ثُمَّ إِلَىٰ رَبِّهِم مَّرْجِعُهُمْ فَيُنَبِّئُهُم بِمَا كَانُوا۟ يَعْمَلُونَ
6:123; 9:37; 10:13; 27:5; 40:38; 49:8.
这节经文不仅反复教诲要尊重即使是多神教徒的敏感心理, 而且也力图在不同民族和社团之间创造一种和睦的空气。
زَيَّنَّا (Zayyanna) 并不意味着安拉自己使人类的邪恶行为看来似乎是美好的。它只是指出, 安拉创造人类的本性 (而且在安拉的这一法则中含有人类全面进步的奥秘) 使他们在坚持要做出某一行动时, 他们就和这种本性连结起来, 他们的行动在他们的眼光里就显得美好起来。按照安拉的这个一般法则, 多神教徒就爱起他们崇拜偶像的做法, 这在他们看来是美好而有功德的。
یعنی یہ قانون بنایا ہے کہ قوم جو کام کرتی ہے آہستہ آہستہ اس کام کو اچھا سمجھنے لگ جاتی ہے۔ اس آیت میں بتایا ہے کہ اب یہ قوم شرک کی عادی ہوگئی ہے۔ شرک کے خلاف بات سن کر غصہ میں آجائے گی اور خداتعالیٰ کو بھی گالیاں دینے لگ جائے گی۔
6:123; 9:37; 10:13; 27:5; 40:38; 49:8.
The verse not only inculcates respect for the susceptibilities of even the idol-worshippers but also seeks to create amity among different nations and communities.
Zayyanna does not mean that God Himself causes the evil actions of man to look fair. It only signifies that He has so created human nature (and in this law of God lies the secret of man’s all-round progress) that when he persists in doing a certain action he acquires a liking for it, and his action begins to appear good in his sight. In accordance with this general Divine law, the idolaters come to like their worship of idols, which appears to them to be good and meritorious.
6:123; 9:37; 10:13; 27:5; 40:38; 49:8.
Commentary:
In the foregoing verses, the Quran has spoken rather contemptuously of the utter helplessness of the false deities whom people associate with God. This might lead some Muslims to revile the false deities of the polytheists. The present verse warns them against following such a course. God has denounced the idols in His capacity as a judge, and the denunciation of a judge is not considered as abuse, but as a necessary expression of opinion. This does not give others the right to abuse the persons condemned by the Heavenly Judge and thereby offend their feelings, or the feelings of those who love and respect them.
The verse provides yet another reason for this noble teaching. It purports to say, if you, O Muslims, revile disbelievers’ false gods whom they treat with love and reverence, the result will be that they will be excited by your abuse and will retaliate by reviling God in return. The verse thus not only inculcates respect for the feelings of others but also assures amity between nations and communities.
The expression زینا (We have caused to seem fair) signifies not that God has actually beautified evil actions but that He has so created the nature of man (and in this law of God lies the secret of man’s progress) that when he goes on doing a thing for some length of time, he acquires a liking for it, and his action begins to appear good in his sight. So, in accordance with this general law of God, idolaters have also come to like their worship of idols, which appears to them to be good and meritorious.
c
6:123; 9:37; 10:13; 27:5; 40:38; 49:8.
451
这节经文不仅反复教诲要尊重即使是多神教徒的敏感心理, 而且也力图在不同民族和社团之间创造一种和睦的空气。
452
زَيَّنَّا (Zayyanna) 并不意味着安拉自己使人类的邪恶行为看来似乎是美好的。它只是指出, 安拉创造人类的本性 (而且在安拉的这一法则中含有人类全面进步的奥秘) 使他们在坚持要做出某一行动时, 他们就和这种本性连结起来, 他们的行动在他们的眼光里就显得美好起来。按照安拉的这个一般法则, 多神教徒就爱起他们崇拜偶像的做法, 这在他们看来是美好而有功德的。
1
یعنی یہ قانون بنایا ہے کہ قوم جو کام کرتی ہے آہستہ آہستہ اس کام کو اچھا سمجھنے لگ جاتی ہے۔ اس آیت میں بتایا ہے کہ اب یہ قوم شرک کی عادی ہوگئی ہے۔ شرک کے خلاف بات سن کر غصہ میں آجائے گی اور خداتعالیٰ کو بھی گالیاں دینے لگ جائے گی۔
a
6:123; 9:37; 10:13; 27:5; 40:38; 49:8.
850
Commentary:
In the foregoing verses, the Quran has spoken rather contemptuously of the utter helplessness of the false deities whom people associate with God. This might lead some Muslims to revile the false deities of the polytheists. The present verse warns them against following such a course. God has denounced the idols in His capacity as a judge, and the denunciation of a judge is not considered as abuse, but as a necessary expression of opinion. This does not give others the right to abuse the persons condemned by the Heavenly Judge and thereby offend their feelings, or the feelings of those who love and respect them.
The verse provides yet another reason for this noble teaching. It purports to say, if you, O Muslims, revile disbelievers’ false gods whom they treat with love and reverence, the result will be that they will be excited by your abuse and will retaliate by reviling God in return. The verse thus not only inculcates respect for the feelings of others but also assures amity between nations and communities.
The expression زینا (We have caused to seem fair) signifies not that God has actually beautified evil actions but that He has so created the nature of man (and in this law of God lies the secret of man’s progress) that when he goes on doing a thing for some length of time, he acquires a liking for it, and his action begins to appear good in his sight. So, in accordance with this general law of God, idolaters have also come to like their worship of idols, which appears to them to be good and meritorious.
d
6:123; 9:37; 10:13; 27:5; 40:38; 49:8.
894
The verse not only inculcates respect for the susceptibilities of even the idol-worshippers but also seeks to create amity among different nations and communities.
895
Zayyanna does not mean that God Himself causes the evil actions of man to look fair. It only signifies that He has so created human nature (and in this law of God lies the secret of man’s all-round progress) that when he persists in doing a certain action he acquires a liking for it, and his action begins to appear good in his sight. In accordance with this general Divine law, the idolaters come to like their worship of idols, which appears to them to be good and meritorious.
إِنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْءَاخِرَةِ زَيَّنَّا لَهُمْ أَعْمَٰلَهُمْ فَهُمْ يَعْمَهُونَ
16:23; 17:11; 34:9.
یہ مطلب نہیں کہ اُن کے بُرے اعمال خداتعالیٰ اُن کو خوبصورت کرکے دکھاتا ہے بلکہ مطلب یہ ہے کہ یہ الٰہی قانون ہے کہ جب کوئی شخص سچے راستہ کو چھوڑ کر بُرا راستہ اختیار کرتا ہے تو وہ اپنے نفس کو یہ جھوٹ بول بول کر خوش کر لیتا ہے کہ یہی راستہ اچھا ہے چونکہ یہ انسانی اعمال کا ایک طبعی نتیجہ ہوتا ہے قرآنی اصطلاح میں اسے خداتعالیٰ کی طرف منسوب کیا جاتا ہے کیونکہ فطرت اور طبیعت خدا نے پیدا کی ہے۔ اگر کہو کہ پھر اس شخص کا کیا قصور؟ تو اس کا جواب یہ ہے کہ قرآن کریم نے باربار کہا ہے کہ جو بات ہم کہتے ہیں اس کی دلیل بھی دیتے ہیں۔ چنانچہ اس سورۃ کے شروع میں بھی قرآن کریم کو مدلل کتاب
16:23; 17:11; 34:9.
From vv. 6:44 and 8:49 it is clear that it is Satan who makes evil and mischievous deeds of evil-doers look beautiful in their eyes. But in the verse under comment it is stated that God makes the deeds of disbelievers appear beautiful to them. It is a natural law that when a person pursues an evil course, thinking that he is not accountable for what he does, he begins to justify his conduct as good and proper, and thus it begins to appear to him in that light. This, in fact, is the consequence of his own conduct but inasmuch as it comes about in accordance with a Divine Law, it is here attributed to God.
16:23; 17:11; 34:9.
Commentary:
Elsewhere in the Quran we have: "Satan made all that they did seem fair to them" (6:44) and "And when Satan made their deeds seem fair to them" (8:49). It is clear from these two verses that it is Satan who makes evil and mischievous deeds of evildoers look beautiful in their eyes. But in the verse under comment it is stated that God makes the deeds of disbelievers appear beautiful to them. Thus there seems to be a contradiction between the present verse and vv. 6:44; 8:49. But in reality there is no contradiction because it is a law that if a person pursues an evil course, thinking that he is not accountable for what he does he begins to justify his conduct as good and proper and so it begins to appear to him in that light. This, in fact, is the consequence of his own conduct but inasmuch as it comes about in accordance with a divine law, it is attributed to God, because it is God Who has ordained that disbelief in the Hereafter should result in evil deeds appearing beautiful in the eyes of disbelievers; otherwise God only commends good and righteous deeds and has made disbelief, transgression and disobedience hateful and repugnant (49:8).
f
16:23; 17:11; 34:9.
1
یہ مطلب نہیں کہ اُن کے بُرے اعمال خداتعالیٰ اُن کو خوبصورت کرکے دکھاتا ہے بلکہ مطلب یہ ہے کہ یہ الٰہی قانون ہے کہ جب کوئی شخص سچے راستہ کو چھوڑ کر بُرا راستہ اختیار کرتا ہے تو وہ اپنے نفس کو یہ جھوٹ بول بول کر خوش کر لیتا ہے کہ یہی راستہ اچھا ہے چونکہ یہ انسانی اعمال کا ایک طبعی نتیجہ ہوتا ہے قرآنی اصطلاح میں اسے خداتعالیٰ کی طرف منسوب کیا جاتا ہے کیونکہ فطرت اور طبیعت خدا نے پیدا کی ہے۔ اگر کہو کہ پھر اس شخص کا کیا قصور؟ تو اس کا جواب یہ ہے کہ قرآن کریم نے باربار کہا ہے کہ جو بات ہم کہتے ہیں اس کی دلیل بھی دیتے ہیں۔ چنانچہ اس سورۃ کے شروع میں بھی قرآن کریم کو مدلل کتاب
b
16:23; 17:11; 34:9.
2815A
Commentary:
Elsewhere in the Quran we have: "Satan made all that they did seem fair to them" (6:44) and "And when Satan made their deeds seem fair to them" (8:49). It is clear from these two verses that it is Satan who makes evil and mischievous deeds of evildoers look beautiful in their eyes. But in the verse under comment it is stated that God makes the deeds of disbelievers appear beautiful to them. Thus there seems to be a contradiction between the present verse and vv. 6:44; 8:49. But in reality there is no contradiction because it is a law that if a person pursues an evil course, thinking that he is not accountable for what he does he begins to justify his conduct as good and proper and so it begins to appear to him in that light. This, in fact, is the consequence of his own conduct but inasmuch as it comes about in accordance with a divine law, it is attributed to God, because it is God Who has ordained that disbelief in the Hereafter should result in evil deeds appearing beautiful in the eyes of disbelievers; otherwise God only commends good and righteous deeds and has made disbelief, transgression and disobedience hateful and repugnant (49:8).
f
16:23; 17:11; 34:9.
2145
From vv. 6:44 and 8:49 it is clear that it is Satan who makes evil and mischievous deeds of evil-doers look beautiful in their eyes. But in the verse under comment it is stated that God makes the deeds of disbelievers appear beautiful to them. It is a natural law that when a person pursues an evil course, thinking that he is not accountable for what he does, he begins to justify his conduct as good and proper, and thus it begins to appear to him in that light. This, in fact, is the consequence of his own conduct but inasmuch as it comes about in accordance with a Divine Law, it is here attributed to God.
إِنَّا زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنْيَا بِزِينَةٍ ٱلْكَوَاكِبِ
15:17; 41:13; 67:6.
The verse points to a parallelism between the physical and spiritual realms, viz. that just as the physical heaven is sustained by physical planets and stars, so is the spiritual heaven sustained by their spiritual counterparts who are the Prophets and Divine Reformers. Each one of them serves as an ornament for the spiritual heaven, as the stars and planets beautify and embellish the physical heaven.
15:17; 41:13; 67:6.
Commentary:
It is not only the beautiful appearance of planets and stars at night that is meant here. It would be too trivial for a Divine revealed Book to make special mention, merely of the ornamental character of these heavenly bodies. They serve another very useful spiritual purpose. In fact, the verse points to a parallelism between the physical and spiritual realms, viz. that just as physical heaven is sustained by physical planets and stars, so is the spiritual heaven sustained by its spiritual counterparts who are the Prophets and Divine Reformers. Each one of them serves as an ornament for the spiritual heaven, as the stars and planets beautify and embellish the physical heaven.
a
15:17; 41:13; 67:6.
1081
这节经文将物质王国和精神王国作一对比。正如物质的行星和恒星支持了物质的天, 精神的天也有它相应的支持, 那就是众先知和安拉派遣的复兴者。他们中间每一个人都是精神的天的一件装饰物, 好像恒星和行星装饰着物质的天, 使它非常美丽一样。
a
15:17; 41:13; 67:6.
3276
Commentary:
It is not only the beautiful appearance of planets and stars at night that is meant here. It would be too trivial for a Divine revealed Book to make special mention, merely of the ornamental character of these heavenly bodies. They serve another very useful spiritual purpose. In fact, the verse points to a parallelism between the physical and spiritual realms, viz. that just as physical heaven is sustained by physical planets and stars, so is the spiritual heaven sustained by its spiritual counterparts who are the Prophets and Divine Reformers. Each one of them serves as an ornament for the spiritual heaven, as the stars and planets beautify and embellish the physical heaven.
b
15:17; 41:13; 67:6.
2471
The verse points to a parallelism between the physical and spiritual realms, viz. that just as the physical heaven is sustained by physical planets and stars, so is the spiritual heaven sustained by their spiritual counterparts who are the Prophets and Divine Reformers. Each one of them serves as an ornament for the spiritual heaven, as the stars and planets beautify and embellish the physical heaven.
وَلَقَدْ زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنْيَا بِمَصَٰبِيحَ وَجَعَلْنَٰهَا رُجُومًا لِّلشَّيَٰطِينِ ۖ وَأَعْتَدْنَا لَهُمْ عَذَابَ ٱلسَّعِيرِ
15:17; 37:7; 41:13; 50:7.
15:18; 37:11.
Commentary:
For a detailed note on the subject, briefly stated in this verse, see 15:17-19.
The word السماء (heaven) may also signify the spiritual firmament and مصابیح (lamps) Divinely inspired teachers and Reformers and شیاطن may mean satanic people.
a
15:17; 37:7; 41:13; 50:7.
b
15:18; 37:11.
a
15:17; 37:7; 41:13; 50:7.
b
15:18; 37:11.
4292
Commentary:
For a detailed note on the subject, briefly stated in this verse, see 15:17-19.
The word السماء (heaven) may also signify the spiritual firmament and مصابیح (lamps) Divinely inspired teachers and Reformers and شیاطن may mean satanic people.
a
15:17; 37:7; 41:13; 50:7.
b
15:18; 37:11.