وَيَحْمِلُ
Appears 1 times in Quran
Occurrences in Quran
Found 1 verses containing "وَيَحْمِلُ".
وَٱلْمَلَكُ عَلَىٰٓ أَرْجَآئِهَا ۚ وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَٰنِيَةٌ
39:76; 40:8.
عَرْش (‘Arsh, 帝位) 代表安拉超越的常德, 即安拉独一无二的特性。这种常德通过安拉的类似的常德而显示出来, 在这节经文中被描写为扶持安拉的帝位的支承者。后一种常德就是 رَب (Rabb), رَحْمٰن (Rahman) رَحِيْم (Rahim) 和 مٰلِكِ يَوْمِ الدِّيْن (Malik-e-Yaumid-Din), 这些就是世界得以维持而主要涉及人类命运和生活的基本的真主常德。由于其庄严、令人敬畏和伟大, 这四种真主的常德将在末日审判时双重显示。这句话的意思也可以是, 这四种相应的超越的常德在那天将跟那四种类似的常德也一起起作用。因为真主的常德是通过众天使显示的, 因此就说, 有八位天使在那伟大的日子里为扶持安拉帝位者。这是一种错误的看法, 说什么因为这节经文把帝位说成是由众天使 “扶持” 的, 所以一定是有形的东西。但是用在 «古兰经» 中的 حَمَلَ (Hamala) 这个字不仅是指物质意义上扶持一件东西, 也是一种比喻的指称。在 33:73 中人被说成是 “负担法典” 即经典, 但经典不是有形的东西。同样, 天使扶持 ‘Arsh (安拉的帝位) 的意思是, 真主的常德的真实性通过天使露出和显示。我们不能理解和认识安拉超越的常德 (安拉的帝位), 除非通过他的类似常德。因此安拉的类似常德似乎就是扶持安拉超越的常德 (他的帝位) 者。还据说, عَرْش (‘Arsh) 被说成 “是在水上” 的 (11:8); 水是一个被创造的元素, 因此也一定是一个被创造物。但在天经中的 “水” 常常指 “安拉的话”。作这个意义的经文 (11:8) 节表示, “安拉的帝位” 在于 “安拉的话”, 这就意味着人类不借助 “安拉的话” 就不能充分领悟、认识安拉的威严和光辉。在经文23:117中也能清楚看到 عَرْش (‘Arsh) 代表安拉超越的常德。另见注释498。
’’ فرشتے اس کے کناروں پر ہوں گے‘‘۔ اس میں یہ بتایا گیا ہے کہ وہی مسلمان جن کو کفار دشمن سمجھتے ہیں۔ آخری عذاب کے وقت کفار کو بچانے کے لئے دعائیں کر رہے ہوں گے۔
یہ جو کہا کہ اس دن تیرے رب کے عرش کو آٹھ فرشتے اٹھائے ہوئے ہوں گے اس سے اس طرف اشارہ کیا کہ سورۃ فاتحہ میں تو خداتعالیٰ کی چار صفات کا ذکر ہے یعنی ربّ‘ رحمٰن‘ رحیم اور مالک یوم الدین کا۔ مگر فتح مکہ کے وقت خداتعالیٰ کی صفات اس زور سے جلوہ گر ہوں گی کہ گویا وہ چار کی جگہ آٹھ ہو جائیں گی اور زمین کے چپّہ چپّہ پر محمد رسول اللہ صلی اللہ علیہ وسلم کے لئے جلال الٰہی ظاہر ہو رہا ہوگا۔
39:76; 40:8.
‘Arsh (Throne) represents God’s transcendent attributes which are His exclusive prerogative. These attributes are manifested through God’s attributes of similitude which have been described in the verse as the bearers of His Throne (‘Arsh). These latter attributes are Rabb, Rahman, Rahim and Maliki Yaumid-Din and are the basic Divine attributes by which the world subsists and which mainly concern man’s life and destiny. In view of their majesty, awfulness and greatness these four Divine attributes will have double manifestation on the Day of Judgment. Or, the words may mean that on that day, along with these four attributes of similitude, the four corresponding transcendent attributes will also come into operation. And as Divine attributes are manifested through angels, therefore eight angels are mentioned, as being the bearers of the Throne of God on that Great Day.
It is a mistaken view that because ‘Arsh is stated in the verse as being "borne" by angels, it must be
39:76; 40:8.
Important Words:
For عرش see 7:55, 10:4 and 20:6. The word represents God’s transcendent attributes (صفات تنزیھیة) which are His exclusive prerogative. These attributes are manifested through God’s attributes of similitude (صفات تشبیھیة) which have been described in the verse as the bearers of God’s Throne.
Commentary:
God’s attributes of similitude which have been described here as the bearers of the Divine Throne are رب العالمین i.e. the Creator and Sustainer of the world; الرحمن i.e. the Gracious, Who fulfils all the needs of man, even before he is born and without any effort on his part; الرحیم i.e. the Merciful. Who causes man’s labours to produce the best possible results, andمالک یوم الدین i.e. Master of the Day of Judgement, to Whom all will have to render an account of their actions. These are the basic Divine attributes by which the world subsists and which mainly concern man’s life and destiny. In view of their majesty, and greatness these four Divine attributes will have a double manifestation on the Day of Judgement. And as Divine attributes are manifested through angels, therefore, eight angels are mentioned to be the bearers of the Throne of God on that Great Day. Or the verse may signify that on the day of the Fall of Mecca the four basic Divine attributes will have a double manifestation, as on that day the foundations of Islam, humanity’s last and most perfect religious system, will be firmly laid and God’s power and glory will be manifested through, and for the sake of, the Holy Prophet. The clause "the angels would be standing on the sides thereof" may also signify that when the heavens of Arabia would be cleft asunder, i.e. when old order will vanish, the angels of God will lay the foundation of a new and better one. Or the words may mean that when the heavens will be cleft asunder, i.e. when terrible punishment will overtake the Meccans, God’s angels will take their stand on its sides in order to protect the Holy Prophet and the Muslims.
e
39:76; 40:8.
1475
عَرْش (‘Arsh, 帝位) 代表安拉超越的常德, 即安拉独一无二的特性。这种常德通过安拉的类似的常德而显示出来, 在这节经文中被描写为扶持安拉的帝位的支承者。后一种常德就是 رَب (Rabb), رَحْمٰن (Rahman) رَحِيْم (Rahim) 和 مٰلِكِ يَوْمِ الدِّيْن (Malik-e-Yaumid-Din), 这些就是世界得以维持而主要涉及人类命运和生活的基本的真主常德。由于其庄严、令人敬畏和伟大, 这四种真主的常德将在末日审判时双重显示。这句话的意思也可以是, 这四种相应的超越的常德在那天将跟那四种类似的常德也一起起作用。因为真主的常德是通过众天使显示的, 因此就说, 有八位天使在那伟大的日子里为扶持安拉帝位者。这是一种错误的看法, 说什么因为这节经文把帝位说成是由众天使 “扶持” 的, 所以一定是有形的东西。但是用在 «古兰经» 中的 حَمَلَ (Hamala) 这个字不仅是指物质意义上扶持一件东西, 也是一种比喻的指称。在 33:73 中人被说成是 “负担法典” 即经典, 但经典不是有形的东西。同样, 天使扶持 ‘Arsh (安拉的帝位) 的意思是, 真主的常德的真实性通过天使露出和显示。我们不能理解和认识安拉超越的常德 (安拉的帝位), 除非通过他的类似常德。因此安拉的类似常德似乎就是扶持安拉超越的常德 (他的帝位) 者。还据说, عَرْش (‘Arsh) 被说成 “是在水上” 的 (11:8); 水是一个被创造的元素, 因此也一定是一个被创造物。但在天经中的 “水” 常常指 “安拉的话”。作这个意义的经文 (11:8) 节表示, “安拉的帝位” 在于 “安拉的话”, 这就意味着人类不借助 “安拉的话” 就不能充分领悟、认识安拉的威严和光辉。在经文23:117中也能清楚看到 عَرْش (‘Arsh) 代表安拉超越的常德。另见注释498。
1
’’ فرشتے اس کے کناروں پر ہوں گے‘‘۔ اس میں یہ بتایا گیا ہے کہ وہی مسلمان جن کو کفار دشمن سمجھتے ہیں۔ آخری عذاب کے وقت کفار کو بچانے کے لئے دعائیں کر رہے ہوں گے۔
2
یہ جو کہا کہ اس دن تیرے رب کے عرش کو آٹھ فرشتے اٹھائے ہوئے ہوں گے اس سے اس طرف اشارہ کیا کہ سورۃ فاتحہ میں تو خداتعالیٰ کی چار صفات کا ذکر ہے یعنی ربّ‘ رحمٰن‘ رحیم اور مالک یوم الدین کا۔ مگر فتح مکہ کے وقت خداتعالیٰ کی صفات اس زور سے جلوہ گر ہوں گی کہ گویا وہ چار کی جگہ آٹھ ہو جائیں گی اور زمین کے چپّہ چپّہ پر محمد رسول اللہ صلی اللہ علیہ وسلم کے لئے جلال الٰہی ظاہر ہو رہا ہوگا۔
b
39:76; 40:8.
4352
Important Words:
For عرش see 7:55, 10:4 and 20:6. The word represents God’s transcendent attributes (صفات تنزیھیة) which are His exclusive prerogative. These attributes are manifested through God’s attributes of similitude (صفات تشبیھیة) which have been described in the verse as the bearers of God’s Throne.
Commentary:
God’s attributes of similitude which have been described here as the bearers of the Divine Throne are رب العالمین i.e. the Creator and Sustainer of the world; الرحمن i.e. the Gracious, Who fulfils all the needs of man, even before he is born and without any effort on his part; الرحیم i.e. the Merciful. Who causes man’s labours to produce the best possible results, andمالک یوم الدین i.e. Master of the Day of Judgement, to Whom all will have to render an account of their actions. These are the basic Divine attributes by which the world subsists and which mainly concern man’s life and destiny. In view of their majesty, and greatness these four Divine attributes will have a double manifestation on the Day of Judgement. And as Divine attributes are manifested through angels, therefore, eight angels are mentioned to be the bearers of the Throne of God on that Great Day. Or the verse may signify that on the day of the Fall of Mecca the four basic Divine attributes will have a double manifestation, as on that day the foundations of Islam, humanity’s last and most perfect religious system, will be firmly laid and God’s power and glory will be manifested through, and for the sake of, the Holy Prophet. The clause "the angels would be standing on the sides thereof" may also signify that when the heavens of Arabia would be cleft asunder, i.e. when old order will vanish, the angels of God will lay the foundation of a new and better one. Or the words may mean that when the heavens will be cleft asunder, i.e. when terrible punishment will overtake the Meccans, God’s angels will take their stand on its sides in order to protect the Holy Prophet and the Muslims.
e
39:76; 40:8.
3111
‘Arsh (Throne) represents God’s transcendent attributes which are His exclusive prerogative. These attributes are manifested through God’s attributes of similitude which have been described in the verse as the bearers of His Throne (‘Arsh). These latter attributes are Rabb, Rahman, Rahim and Maliki Yaumid-Din and are the basic Divine attributes by which the world subsists and which mainly concern man’s life and destiny. In view of their majesty, awfulness and greatness these four Divine attributes will have double manifestation on the Day of Judgment. Or, the words may mean that on that day, along with these four attributes of similitude, the four corresponding transcendent attributes will also come into operation. And as Divine attributes are manifested through angels, therefore eight angels are mentioned, as being the bearers of the Throne of God on that Great Day.
It is a mistaken view that because ‘Arsh is stated in the verse as being "borne" by angels, it must be