The meaningful areas of the word '' religion'' as the meaning '' judgement''

In this writing, we are trying to deal with the meaningful analysis of the word '' religion'' as the meaning '' judgment'' and the meaningful analysis of the word as the meaning '' clear sights'' in the context of language. Hence, the word '' religion'' has been classified according to collocation conceptions and with analytic approach, we have been trying to find necessary conditions and signs for this conception.
1. The meaningful analysis of the word '' religion''
1.1 The analysis of the word '' religion''
The word '' religion'' as the meaning of judgment has been used in twenty verses and thirteen surah's of Quran. Considerable point is that all of these verses have been used in sur of Maki. These Surahs include Hamd, Hajar, Shoara, Safaat, Zariat, Saad, Vaghee, Meraj, Madthar, Infetar. Motafeghin, Tin and Maun. In other words, none of the uses of the word as the meaning of judgment descended in Sur of Madani. Of course, this matter does not mean that all uses of the word of the religion mean as the meaning of civil rules because Suri that the word of the religion has been applied in this meaning in them are Maki as well as Madani. Maybe, we can understand this point from this matter that when Muslims migrated from Mecca to Medina and the religion of the Islam grew and completed, the word of the religion was used as the meanings of rules and judgment. After they migrated to Medina and formed Islamic government and the religion of Islam completed, the word of the religion was used only in a meaning and it seemed a kind of expression fake and this word was used only and only in Medina and we do not observe the use of the word of the religion as the meaning of judgment in Medina.
2-1- The simultaneous analysis of the word '' religion''
1-2-1 The collocation conceptions of the word of the religion
First: The confirmation and denial of the word of the religion
Analyzing the verses that the word of the religion has been used as the meaning of judgment, we can observe that in most of these verses, the matter of the confirmation of the religion by believers and its denial by polytheists and unbelievers have the collocation of this word. Although the confirmation of believers has been used only in a verse, the denial of unbelievers and polytheists has been expressed in five verses. In the three verses, confirmation and denial have belonged to the phrase '' the day of the religion'' in three verses and these verses include:
''وَالَّذِینَ یُصَدِّقُونَ بِیَوْمِ الدِّینِ''
''And those who hold to the truth of the Day of Judgment''.
''وَكُنَّا نُكَذِّبُ بِیَوْمِ الدِّینِ''
''And we used to deny the Day of Judgment''.
''الَّذِینَ یُكَذِّبُونَ بِیَوْمِ الدِّینِ''
''Those that deny the Day of Judgment''.
In three other verses, denial has belonged only to the word '' religion'' not the phrase '' the day of the religion''. These verses include
''كَلَّا بَلْ تُكَذِّبُونَ بِالدِّینِ''
''Nay! But ye do reject Right and Judgment''.
''فَمَا یُكَذِّبُكَ بَعْدُ بِالدِّینِ''
''Then what can, after this, contradict thee, as to the judgment (to come)?''
''أَرَأَیْتَ الَّذِی یُكَذِّبُ بِالدِّینِ''
''Seest thou one who denies the Judgment (to come)''.
Most of the interpreters and translators of Quran have interpreted the word of the religion as the meaning of the day of the religion in these three verses.
In these two verses (Saaffaat Surah verse 53 and Waaqiah Surah verse 86), polytheists have denied the doomsday and the root of the religion has been used in these verses;
''أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَدِینُونَ''
''When we die and become dust and bones, shall we indeed receive rewards and punishments?''
''فَلَوْلَا إِن كُنتُمْ غَیْرَ مَدِینِینَ''
''Then why do ye not,- If you are exempt from (future) account''.
Laqvion have translated the word '' madinun'' in this way
''لَمَدینُونَ: لمجزیون، من الدین و هو الجزاء. أو لمسوسون مربوبون. یقال: دانه ساسة''
''أَئِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَئِنَّا لَمَدِینُونَ لمجزیّون. من الدین بمعنی الجزاء. یقال: كما تدین تدان. أو لمسوسون مربوبون من: دانه أی: ساسه. و فی الحدیث: «الكیّس من دان نفسه و عمل لما بعد الموت''
''أَئِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَئِنَّا لَمَدِینُونَ (صافات، 53): لمجزیون. من الدّین بمعنی: الجزاء. و فی جوامع الجامع: «إنّا لمدینون» أی: لمجزیون. من الدّین الّذی هو الجزاء. أو: لمسوسون مربوبون. من دانه: إذا ساسة. و فی الحدیث: الكیس من دان نفسه و عمل لما بعد الموت''
''أ إِنَّا لَمَدینُونَ لمجزیون من دان یدین إذا جزی. و قیل: لمسوسون مقهورون من دانه إذا ساسه و منه الحدیث «الكیس من دان نفسه''
It has been expressed in the book '' tafsir nemune'' '' according to the last verses, the sincere persons of God have drowned in material and spiritual blessings, confide with their intimate friends and sometimes, some of them think about their past and friends in the world, same friends that have separated their path and they can be felt among persons in the heaven, and they want to know where their destiny is. When they are drowned in talking and talk about any matters, some of them look at others and ask their questions and hear their answers. As a sudden, one of them remembers his memories, looks at others and says '' I had a friend and a companion in the world. Unfortunately, he deviated and became one of persons that denied the doomsday. He said to me regularly '' by the way, have you ever confirmed and believed such remarks? '' When we die, we will become alive again and we will be rewarded or punished for our deeds''. I do not believe such remarks.
''فَلَوْلَا إِن كُنتُمْ غَیْرَ مَدِینِینَ''
''Then why do ye not,- If you are exempt from (future) account''.
Beizavi writes about the meaning of the word '' madinin'' that is expressed in this verse and its derivation is from the root of the religion in this way
''فَلَوْلَا إِن كُنتُمْ غَیْرَ مَدِینِینَ أی مجزیین یو القیامة أو مملوكین مقهورین من دانه إذا أذله و استعبده و أصل التركیب للذل و الانقیاد''
It has been expressed in the book '' tafsir hedayat'' about the above verse and the word '' madinin'' '' you imagine that you will not be rewarded or punished for their deeds''.
Tabarsi writes about this matter
'' فَلَوْلَا إِن كُنتُمْ غَیْرَ مَدِینِینَ تَرْجِعُونَهَا إِن كُنتُمْ صَادِقِینَ» یعنی فهلا ترجعونها أی فهلا ترجعون نفس من یعز علیكم إذا بلغت الحلقوم و تردونها إلی موضعها ان كنتم غیر مجزیین بثواب و عقاب و غیر محاسبین و قیل غیر مدینین معناه غیر مملوكین و قیل غیر مبعوثین عن الحسن و المراد ان الأمر إن كان كما تقولون من أنه لا بعث و لا حساب و لا جزاء و لا إله یحاسب و یجازی فهلا رددتم الأرواح و النفوس من حلوقكم إلی أبدانكم إن كنتم صادقین فی قولكم فإذا لم تقدروا علی ذلك فاعلموا أنه من تقدیر مقدر حكیم و تدبیر مدبر علیم''
'' The reward of actions is done by God and God makes persons that have died alive. The word '' madinin'' is the plural form of the word '' madin'' from the religion meaning '' reward'' and some of them have interpreted it as the meaning of '' marbubin''. In other words, if you are not under the governorship of others and are the owner of your affairs, you should turn him back. The reason is that you are under the governorship of others.
Wahbe Zhili has said about the explanation of this verse
''فَلَوْلَا إِن كُنتُمْ غَیْرَ مَدِینِینَ تَرْجِعُونَهَا إِن كُنتُمْ صَادِقِینَ: أی فهلا إن كنتم غیر محاسبین و لا مجزیین و لا مبعوثین، تمنعون موته و ترجعون الروح التی قد بلغت الحلقوم إلی مقرها الذی كانت فیه، إن كنتم صادقین فی زعمكم أنكم لن تبعثوا و أنكم غیر مربوبین و لا مملوكین للخالق؟ و المعنی المراد: أنه إذا لم یكن لكم خالق و أنتم الخالقون، فلم لا ترجعون الأرواح الی أجسادها حین بلوغها الحلقوم؟! و إن صدقتم ألا بعث، فردوا روح المحتضر إلی جسده، لیرتفع عنه الموت، فینتفی البعث؟ أی إن تحقق الشرطان أو الوصفان منكم: إن كنتم غیر مدینین و إن كنتم صادقین فردوا روح المیت إلیه''
Tantavi says in his interpretation
''فَلَوْلَا إِن كُنتُمْ غَیْرَ مَدِینِینَ أی: فهلا إن كنتم غیر عاجزین عن رد قضائنا فی هذا المحتضر الحبیب إلیكم و غیر مربوبین لنا و خاضعین لسلطاننا. یقال: دان السلطان الرعیة، إذا ساسهم و أخضعهم لنفوذه''
a. The effects of denial and confirmation
A part from the denial and confirmation of the doomsday by polytheists and unbelievers, the effects of confirmation and denial have been reminded. For example, the word of the religion has been used in Infitar Suarh for three times.
''لِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَتْ''
''(Then) shall each soul know what it hath sent forward and (what it hath) kept back''.
''یَا أَیُّهَا الْإِنسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِیمِ''
''O man! What has seduced thee from thy Lord Most Beneficent?''
''الَّذِی خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ
''Him who created thee. Fashioned thee in due to proportion and gave thee a just bias''.
''فِی أَیِّ صُورَةٍ مَّا شَاءَ رَكَّبَكَ''
''In whatever Form He wills, does He put thee together?''
''كَلَّا بَلْ تُكَذِّبُونَ بِالدِّینِ''
''Nay! But ye do reject Right and Judgment''.
''وَإِنَّ عَلَیْكُمْ لَحَافِظِینَ''
.''But verily over you (are appointed angels) to protect you''
''كِرَامًا كَاتِبِینَ''
''Kind and honorable,- Writing down (your deeds)''.
''یَعْلَمُونَ مَا تَفْعَلُونَ''
''They know (and understand) all that ye do''.
''إِنَّ الْأَبْرَارَ لَفِی نَعِیمٍ''
''As for the Righteous, they will be in bliss''.
''وَإِنَّ الْفُجَّارَ لَفِی جَحِیمٍ''
''And the Wicked - they will be in the Fire''.
''یَصْلَوْنَهَا یَوْمَ الدِّینِ''
''Which they will enter on the Day of Judgment''.
''وَمَا هُمْ عَنْهَا بِغَائِبِینَ''
''And they will not be able to keep away therefrom''.
''وَمَا أَدْرَاكَ مَا یَوْمُ الدِّینِ''
''And what will explain to thee what the Day of Judgment is''?
''ثُمَّ مَا أَدْرَاكَ مَا یَوْمُ الدِّینِ''
''What will explain to thee what the Day of Judgment is''?
''یَوْمَ لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَیْئًا ۖ وَالْأَمْرُ یَوْمَئِذٍ لِّلَّهِ''
(''It will be) the Day when no soul shall have power (to do) aught for another: For the command, that Day, will be (wholly) with Allah''.
It has been expressed that arrogance and disobedience of human against God have mutual relationship with lack of belief in the doomsday and denial of the doomsday. One of the effects of the denial of the doomsday is that human becomes disobedient and arrogant against God. Allame Tabatabaei refers to this point according to the above verses that these verses have censured human and purpose from human are persons that deny the doomsday. It turns out that the denial of the day of the religion is blasphemy because it involves the denial of the determination of the religion and this denial involves exalted God as creator. Quran calls such persons human because there is hojat so that they can understand that blessings that are mentioned in next verses are not for each and every person, but it is fixed for all persons. The above verses remind that the arrogance of human toward exalted God is rejected and ungrateful persons considered it as means of blasphemy and sins and God states '' do not proud because this arrogance will not be in your favor''. The above verses express that the real reason of this courage and boldness for blasphemy and disobedience is that they deny the doomsday without fear.
Quran refers to the source of arrogance in the above verses and states '' it is not as you state, but you deny the doomsday not the mercy of God that causes your arrogance and his blessings. You should find the main root in lack of faith in the doomsday. If you pay attention to the arrogant and ignorant persons, we will see that the main matter is that there are hesitation and doubt in the depth of their soul or the denial of the doomsday and other affairs are all excuses. Therefore, if the foundations of belief in the resurrection are improved in hearts, such arrogance will eradicate. Purpose from is this part is doomsday and some persons have guesses that purpose is the religion of Islam and it does not seem that the pivot of remark in these verses is resurrection.
One of other verses that is mentioned beside the word of the religion refers to the effects and consequences of the doomsday and lack of belief in the doomsday and it has been mentioned in Modather Surah;
''كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِینَةٌ''
''Every soul will be (held) in pledge for its deeds ''.
''إِلَّا أَصْحَابَ الْیَمِینِ''
''Except the Companions of the Right Hand''.
''فِی جَنَّاتٍ یَتَسَاءَلُونَ''
(They will be) in Gardens (of Delight): they will question each other
''عَنِ الْمُجْرِمِینَ''
''And (ask) of the Sinners''
مَا سَلَكَكُمْ فِی سَقَرَ
؟"What led you into Hell Fire"
''قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّینَ''
''They will say: "We were not of those who prayed ''.
''وَلَمْ نَكُ نُطْعِمُ الْمِسْكِینَ''
."''Nor were we of those who fed the indigent
''وَكُنَّا نَخُوضُ مَعَ الْخَائِضِینَ''
."''But we used to talk vanities with vain talkers
''وَكُنَّا نُكَذِّبُ بِیَوْمِ الدِّینِ''
''And we used to deny the Day of Judgment''.
''حَتَّىٰ أَتَانَا الْیَقِینُ''
. "Until there came to us (the Hour) that is certain"
''فَمَا تَنفَعُهُمْ شَفَاعَةُ الشَّافِعِینَ''
''Then will no intercession of (any) intercessors profit them''.
''فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِینَ''
''Then what is the matter with them that they turn away from admonition''.
''كَأَنَّهُمْ حُمُرٌ مُّسْتَنفِرَةٌ''
''As if they were affrighted asses''.
''فَرَّتْ مِن قَسْوَرَةٍ''
''Fleeing from a lion''.
''بَلْ یُرِیدُ كُلُّ امْرِئٍ مِّنْهُمْ أَن یُؤْتَىٰ صُحُفًا مُّنَشَّرَةً''
Given scrolls (of revelation) spread out! ''Forsooth, each one of them wants to be''.
''كَلَّا ۖ بَل لَّا یَخَافُونَ الْآخِرَةَ''
''By no means! But they fear not the Hereafter''.
According to the above verses, it has been expressed clearly from sinners and criminals that one of reasons that they will suffer from the fire of the hell is denial of the doomsday and lack of belief in the doomsday. In other words, one of the effects of the denial of the doomsday is that we will suffer from the doomsday. Purpose from the day of the religion is doomsday. As a consequence, four features that God has mentioned in these verses is the features of criminals. A criminal has four features or some of them. Since these features are true criminals, we can attribute these four attributes to criminals. Such persons express '' We didn't fulfill prayers, didn't give food to the poor and denied the doomsday''. However, some of them did not have all of these attributes and they had some of them.
The following verses include phrases that have referred to the matter of confirmation in the doomsday and the effects of this confirmation
''إِنَّ الْإِنسَانَ خُلِقَ هَلُوعًا''
''Truly man was created very impatient''.
''إِذَا مَسَّهُ الشَّرُّ جَزُوعًا''
''Fretful when evil touches him''.
''وَإِذَا مَسَّهُ الْخَیْرُ مَنُوعًا''
''And niggardly when good reaches him''.
''إِلَّا الْمُصَلِّینَ''
''Not so those devoted to Prayer''.
''الَّذِینَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ''
''Those who remain steadfast to their prayer''.
''وَالَّذِینَ فِی أَمْوَالِهِمْ حَقٌّ مَّعْلُومٌ''
''And those in whose wealth is a recognised right''.
''لِّلسَّائِلِ وَالْمَحْرُومِ''
''For the (needy) who asks and him who is prevented (for some reason from asking''.
''وَالَّذِینَ یُصَدِّقُونَ بِیَوْمِ الدِّینِ''
''And those who hold to the truth of the Day of Judgment''.
''إِنَّ عَذَابَ رَبِّهِمْ غَیْرُ مَأْمُونٍ''
''For their Lord´s displeasure is the opposite of Peace and Tranquillity''.
''وَالَّذِینَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ''
''And those who guard their chastity''.
''إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَیْمَانُهُمْ فَإِنَّهُمْ غَیْرُ مَلُومِینَ''
''Except with their wives and the (captives) whom their right hands possess,- for (then) they are not to be blamed''.
''فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ''
''But those who trespass beyond this are transgressors''.
''وَالَّذِینَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ''
''And those who respect their trusts and covenants''.
''وَالَّذِینَ هُم بِشَهَادَاتِهِمْ قَائِمُونَ''
''And those who stand firm in their testimonies''.
''أُولَٰئِكَ فِی جَنَّاتٍ مُّكْرَمُونَ''
''Such will be the honoured ones in the Gardens (of Bliss)''.
Allame Tabatabaei states in the book '' tafsir Al-Mizan'' about the above verses
'' What is understood from righteous actions is that purpose from the confirmation of the day of the religion is that righteous persons not only confirm the doomsday from the bottom of their heart, but they also confirm it practically. It means that the biography of their life is the biography of a person that believes that he or she will be rewarded or punished for his good and bad deeds respectively. If a person does good deeds, he or she will be rewarded and if a person does bad actions, he or she will be punished. Righteous persons are always careful that they do not forget God for any actions that they want to do and they try to do actions that God has wanted and do not do actions that God has not wanted.
The verse related to confirmation of the day of the religion is only this verse. The effects of the confirmation of the religion include punishing criminals, keeping promises and trusts and consistency in praying and in the doomsday, they will enter the heaven and will be respected and cherished.
Second: the name of the day of the religion as the names of the doomsday
In fourteen verses of Quran, the word '' day'' has been added to the word '' religion'' that means judgment and it has been used as one of the names of the doomsday. These verses will be mentioned and then the analysis of the mentioned features in Quran for the phrase '' doomsday'' or same doomsday will be done.
''مَالِكِ یَوْمِ الدِّینِ ''
''Master of the Day of Judgment''.
''وَإِنَّ عَلَیْكَ اللَّعْنَةَ إِلَىٰ یَوْمِ الدِّینِ''
''And the curse shall be on thee till the day of Judgment''.
''وَالَّذِی أَطْمَعُ أَن یَغْفِرَ لِی خَطِیئَتِی یَوْمَ الدِّینِ''
''And who, I hope, will forgive me my faults on the day of Judgment''.
''وَقَالُوا یَا وَیْلَنَا هَٰذَا یَوْمُ الدِّینِ''
''They will say, "Ah! Woe to us! This is the Day of Judgment''.
''وَإِنَّ عَلَیْكَ لَعْنَتِی إِلَىٰ یَوْمِ الدِّینِ''
''And My curse shall be on thee till the Day of Judgment''.
''یَسْأَلُونَ أَیَّانَ یَوْمُ الدِّینِ''
''They ask, "When will be the Day of Judgment and Justice?''
''هَٰذَا نُزُلُهُمْ یَوْمَ الدِّینِ''
''Such will be their entertainment on the Day of Requital''.
''وَالَّذِینَ یُصَدِّقُونَ بِیَوْمِ الدِّینِ''
''And those who hold to the truth of the Day of Judgment''.
''وَكُنَّا نُكَذِّبُ بِیَوْمِ الدِّینِ''
''And we used to deny the Day of Judgment''.
''كَلَّا بَلْ تُكَذِّبُونَ بِالدِّینِ''
''Nay! But ye do reject Right and Judgment''.
''یَصْلَوْنَهَا یَوْمَ الدِّینِ''
''Which they will enter on the Day of Judgment''.
''وَمَا أَدْرَاكَ مَا یَوْمُ الدِّینِ''
''And what will explain to thee what the Day of Judgment is''.
''ثُمَّ مَا أَدْرَاكَ مَا یَوْمُ الدِّینِ''
''Again, what will explain to thee what the Day of Judgment Is?''.
''الَّذِینَ یُكَذِّبُونَ بِیَوْمِ الدِّینِ''
''Those that deny the Day of Judgment''.
a. The features of the day of the religion
Among fourteen Surah's that have referred to the day of the religion, the features and characteristics of this day have been expressed in the three verses that will be analyzed.
These three mentioned verses include:
''وَقَالُوا یَا وَیْلَنَا هَٰذَا یَوْمُ الدِّینِ''
''They will say, "Ah! Woe to us! This is the Day of Judgment''.
''هَٰذَا یَوْمُ الْفَصْلِ الَّذِی كُنتُم بِهِ تُكَذِّبُونَ''
''(A voice will say,) "This is the Day of Sorting Out, whose truth ye (once) denied''.
''یَسْأَلُونَ أَیَّانَ یَوْمُ الدِّینِ''
''They ask, "When will be the Day of Judgment and Justice?''
''یَوْمَ هُمْ عَلَى النَّارِ یُفْتَنُونَ''
It will be) a Day when they will be tried (and tested) over the Fire''.)''
''یَصْلَوْنَهَا یَوْمَ الدِّینِ''
''Which they will enter on the Day of Judgment''.
''وَمَا هُمْ عَنْهَا بِغَائِبِینَ''
''And they will not be able to keep away therefrom''.
''وَمَا أَدْرَاكَ مَا یَوْمُ الدِّینِ''
''And what will explain to thee what the Day of Judgment is''?
''ثُمَّ مَا أَدْرَاكَ مَا یَوْمُ الدِّینِ''
''Again, what will explain to thee what the Day of Judgment is''?
''یَوْمَ لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَیْئًا ۖ وَالْأَمْرُ یَوْمَئِذٍ لِّلَّهِ''
''(It will be) the Day when no soul shall have power (to do) aught for another: For the command, that Day, will be (wholly) with Allah)''.
As it is observed, the day of the religion in these verses is along with characteristics and features that include
'' هَذَا یَوْمُ الْفَصْلِ الَّذِی كُنتُمْ بِهِ تُكَذِّبُونَ''
''یَوْمَ هُمْ عَلَى النَّارِ یُفْتَنُونَ''
''یَوْمَ لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَیْئًا وَالْأَمْرُ یَوْمَئِذٍ لِلَّهِ''
In spite of the fact that the doomsday in Quran has been mentioned with a lot of descriptions, we tried to express features that the phrase '' the day of the religion'' had been described with in Quran. Hence, we suffice to these descriptions for the doomsday.
b. The appearance of the ownership of God in the day of the religion
Moibedi has written in the books '' Kashf Al-Asrar '' and '' vade Al-Abrar about the meaning of the doomsday '' the meaning of the ownership of the doomsday includes three aspects: one of them is
'' یملک فی یوم‌الدین الاحکام و الجزاء وحده''
''In the doomsday, God is king, agent and a person that rewards others''. Another aspect is
''یملک یوم‌الدین بما فیه من القضاء و الحساب''
'' God is owner of the doomsday and everything is under his order, power and province''.
The third aspect is
'' مالک احداث یوم‌الدین و القادر علی تکوینه دون غیره''
'' Allah is powerful of the creation of the doomsday and he is able to create and empower it''.
But the meaning of ownership is
''هو الملک فی یوم الدّین وحده لا ملک فیه غیره''
Some scientists have chosen ownership with alphabet '' a'' and have said '' it is more influent in meaning and it is closer to extoling''.
All scientists believe that God is the ownership of everything
''یقال مالک الطیور و الوحوش و الحیوانات و غیرها و ملک بی الف علی الخصوص فیقال ملک الناس''
Some scientists have chosen ownership without alphabet '' a'' have considered that it is more influent in meaning and it is closer to extoling and have said
'' We should bow against realms but not their owners'';
''لهذا قال تعالی لِّمَنِ الْمُلْكُ الْیَوْمَ و لمن الملک''
''و قال تعالی الْمَلِكُ الْقُدُّوسُ ملک الناس- فتعالی الله الملک الحق- و قال النبی (صلی الله علیه و آله و سلم) «لا ملک الّا الله عزّوجل». قال بعضهم اسم الملک یجمع المالک و الملک و الملیک''
c. Torture in the day of the religion
''هَٰذَا نُزُلُهُمْ یَوْمَ الدِّینِ''
''Such will be their entertainment on the Day of Requital''.
Molasadra Shirazi has expressed about the above verse
''هَذَا نُزُلُهُمْ یَوْمَ الدِّینِ: اعلم إنّ کلّ ما یأکلونه و یشربونه أهل النار من أطعمة الدنیا و أشربتها یصیر زقّوما و حمیما بحسب العاقبة و هذا أمر مشهود لأهل الکشف و الشهود، لأنّ کلّ ما یرد إلی باطن الإنسان یرتفع منه أثر إلی نفسه و یؤثّر فیها بحسب نیّاته و اعتقاداته فی الخیر و الشرّ. و النزل ما یعدّ للنازل تکرمة له، فالله سبحانه أشار إلی مآل ما یتنّعمون به فی الدنیا بقوله: هذا- أی الزقّوم و الحمیم- نزلهم الدنیاویّ و عاقبته فی یوم‌الدین و علی هذا لا یکون الظرف متعلّقا بقوله «نزلهم» فلا یکون فیه تحکّم بهم. و یحتمل أن یکون المراد: إنّ هذا الحمیم و الزقّوم بصورتیهما الاخرویّتین نزلهم فی الآخرة، کما أنّهما بصورتیهما الدنیاویتین نزلهم فی الدنیا. فیکون الظرف متعلّقا به و علی هذا ففیه تهکّم کما فی قوله: فَبَشِّرْهُم بِعَذَابٍ أَلِیمٍ. و قریء نزلهم بالتسکین''
'' The meaning of the verse is '' whatever is said about foods and drinks is to dine deviant persons that have denied the doomsday. Hence, torture that is considered for them is dining them and this is a kind of sarcasm. The sacred verse is the remark of exalted God that has been addressed to the messenger of God (peace of Allah be upon him and his descendants) because if this sentence were the remark of the messenger of God (peace of Allah be upon him and his descendants), he would say to deviant persons'' this is dining from you'', but we see that God has stated '' this is dining from him''.
c. Yarn in the doomsday
''وَقَالُوا یَا وَیْلَنَا هَٰذَا یَوْمُ الدِّینِ''
''They will say, "Ah! Woe to us! This is the Day of Judgment''.
Molla Fatollah Kashani writes about the above verse
'' The day of separation is the day of decree and the day of the separation of good persons from bad persons, distinguishing right path from false path and persons that have followed the religion will be sent to the heaven respectfully and gloriously and persons that disobeyed the religion will be sent to the hell. This remark is an anecdote from polytheists. Persons that have denied the doomsday will say to each other '' today is the day of the separation of good persons from bad persons that did not believe the doomsday and did not believe in it''.
d. Entering the fire in the day of the religion
''یَصْلَوْنَهَا یَوْمَ الدِّینِ''
''Which they will enter on the Day of Judgment''.
Ibn Ashur writes about this verse in the books '' Al-Tahrir'' and '' Al-Tanvir''
''والجحیم صار علما بالغلبة علی جهنم و قد تقدم فی سورة التکویر و فی سورة النازعات. و جملة یَصلَونَها صفة جَحیمٍ، أو حال من الفُجَّارَ، أو حال من الجحیم و صلی النار: مسّ حرّها للجسم، یقال: صلی النار، إذا أحس بحرّها و حقیقته: الإحساس بحرّ النار المؤلم، فإذا أرید التدفّی قیل: اصطفی. و یَوْمَ الدِّینِ ظرف یَصلَونَها و ذکر لبیان: أنهم یصلونها جزاء عن فجورهم لأن الدین الجزاء و یوم‌الدین یوم الجزاء و هو من أسماء یوم القیامة''
e. Curse in the day of the religion
''وَإِنَّ عَلَیْكَ لَعْنَتِی إِلَىٰ یَوْمِ الدِّینِ''
''And My curse shall be on thee till the Day of Judgment''.
'' وَإِنَّ عَلَیْكَ اللَّعْنَةَ إِلَىٰ یَوْمِ الدِّینِ
''And the curse shall be on thee till the day of Judgment''.
''وَإِنَّ عَلَیْكَ لَعْنَتِی إِلَىٰ یَوْمِ الدِّینِ''
.''And My curse shall be on thee till the Day of Judgment''
Husseini Hamedani writes about the above verse in this way
'' It is related to the necessary expression of deprivation after mercy and the curse of God includes to deprive his persons of mercy and it will increase regularly. Since the devil force of Satan has relationship the polytheistic and sinful thoughts of persons, Satan has effective role in the implementation of sins of human. Therefore, he will be more cursed.
Sadeq Tehrani writes about differences between these two verses with each other
''وَإِنَّ عَلَیْكَ اللَّعْنَةَ إِلَى یَوْمِ الدِّینِ: هنا «عَلَیْكَ اللَّعْنَةَ» و فی ص «عَلَیْكَ لَعْنَتِی» و الفارق ان «اللعنة» أعم من «لعنتی» فتلک لعنة من کل لا عن خالقا و مخلوقا، فممن سوی الله دعاء ان یلعنه الله بما یضلّل و من الله تحقیق اللعنة علیه جزاء بما التعن و اجابة لمن دعی علیه باللعن. فما من عصیان إلّا و للشیطان فیه نصیب قل او کثر، فهو شریک کافة اللعناء بعصیان فی الالتعان و کذلک کافة المؤمنین و قایة لهم عن العصیان، اضافة الی مآسیه و معاصیه الشخصیة و منذ ترک السجود لآدم. و حتی فی العصیانات التی هی استمراریة لما بدء و فتح، إذا لم یکن له دخل مستقیم فی کل فرد منها، فعلیه لعنة من کلّ منها لان «من سن سنة سیئة فعلیه وزر من عمل بها الی یوم القیامة و لا ینقص أولئک من أوزارهم شیئا»! لعنة ذات بعدین بعیدین فی أغوار الزمن منذ بدایة التکلیف الی یوم الدین''
''و لماذا «إِلَى یَوْمِ الدِّینِ»؟ لأنه یحمل مثل کل عصیان إِلَى یَوْمِ الدِّینِ حیث سنّه و أنَه عزم علی استکباره هذا إِلَى یَوْمِ الدِّینِ و علم الله تعالی ذلک منه و لو لم یقل «لَمْ أَكُن لِّأَسْجُدَ»! فانه اجتث عن نفسه ذلک السجود علی طول الخط دونما رجعة. و لماذا اللعنة- فقط- «إلی یَومِ الدّینِ» و یوم الدین نفسه- الخارج هنا عن اللعنة- فقط- «إِلَى یَوْمِ الدِّینِ» و یوم‌الدین نفسه- الخارج هنا عن اللعنة- هو مکان واقع اللعنة بعقوباتها المناسبة لها جزاء وفاقا؟ و لیس یوم الدنیا إلّا دار تکلیف فاستجرار لعنة او رحمة لیوم‌الدین؟. لان اللعنة لها ابعاد ثلاثة، اللاعن الملعون و مادة اللعنة و هی المعصیة و کل ذلک سوی الله محدودة الی یوم‌الدین، فلا معصیة و لا عاص و لا لاعن او ملعون إلّا محدودا بزمن التکلیف و هو إِلَى یَوْمِ الدِّینِ. و الله- غیر المحدود بیوم و سواه- لیس لیلعن بمعنی ان یحق کلمة العذاب الا إِلَى یَوْمِ الدِّینِ، لأنه منتهی زمن التکلیف بخیره و شره، فلا لعنة منذ یوم‌الدین إذ لا عصیان فیه، اللهم الا جزاءه بما أسلف. و من ثم مادة المعصیة تظهر بتمامها یوم‌الدین و ان کانت تظهر بعضا یوم البرزخ و اقل منه یوم الدنیا: «وَأَن لَّیْسَ لِلْإِنسَانِ إِلَّا مَا سَعَى. وَأَنَّ سَعْیَهُ سَوْفَ یُرَى. ثُمَّ یُجْزَاهُ الْجَزَاء الْأَوْفَىفیوم‌الدین هو یوم الجزاء الأوفی و فی البرزخ «َأَنَّ سَعْیَهُ سَوْفَ یُرَى» و لکنما المکلفون المتجددون تلو بعض الی یوم‌الدین، منهم اللعنة علی الشیطان الی یوم‌الدین و طبعا هو یوم قیامة الإماتة قبل قیامة الإحیاء. فهناک لعنة الی یوم الدین هی مادتها بما یلعنه الله و یلعنه اللاعنون دون جزاء أوفی و هنا لعنة فی یوم الدین الی ابد الآبدین فی الجحیم هی ظهور لمادة اللعنة و هی معاصیه و مآسیه- بما أضل- تماما یوم‌الدین''
''و قد تلحمح «إِلَى یَوْمِ الدِّینِ» ان الله لا یجدد عالم التکلیف بعد یوم‌الدین لایّ کان من المکلفین، ارجاعا لهم الی الحیاة الدنیا بعد وفاء الجزاء، ام خلقا لآخرین یکلّفون کما هم، ام و إذا جدّد فلیس هذا الشیطان راجعا لما کان و الله اعلم بما یکون و ما کان. ثم اللعنة الی یوم‌الدین قد تکون مع حیاته المنظرة الی یوم‌الدین و اخری ان تستمر اللعنة علیه و هو میت قبل یوم‌الدین. و هنا یتمسک بما هو العدل فی قیاسه ان ینظره الله قدر ما یلعنه جزاء وفاقا، بل وفوق ذلک الّا یموت فی قیامة الإماتة، حیاة مستمرة الی یوم یبعثون، التی حرم عنها حتی «مَن شَاءَ اللَّهُ» ألّا یصعقوا بالصیحة الأولی''
f. Forgiveness in the day of the religion
''وَالَّذِی أَطْمَعُ أَن یَغْفِرَ لِی خَطِیئَتِی یَوْمَ الدِّینِ''
''And who, I hope, will forgive me my faults on the day of Judgment''.
g. The certain occurrence of the day of the religion
''وَإِنَّ الدِّینَ لَوَاقِعٌ''
''And verily Judgment and Justice must indeed come to pass''.
h. Understanding the day of the religion
''وَمَا أَدْرَاكَ مَا یَوْمُ الدِّینِ''
''And what will explain to thee what the Day of Judgment is''.
''ثُمَّ مَا أَدْرَاكَ مَا یَوْمُ الدِّینِ''
''Again, what will explain to thee what the Day of Judgment is''?
Allame Fazlollah writes about the above verse in the interpretation of '' Men Vahy Al-Quran''
''و هذا هو الجزاء الذی یتناسب مع هذا العمل الذی یلتقی مع سخط الله علی أصحابه، مما یجعلهم بعیدین عن مواقع رحمته و قریبین إلی مواقع غضبه فی ساحة الجحیم، یَصْلَوْنَهَا یَوْمَ الدِّینِ فیحترقون بنارها و
یتقلّبون فی عذابها وَ مَا هُمْ عَنْهَا بِغَائِبِینَ فهم حاضرون لدیها دائماً فلا یخرجون منها فی أیّ حال''
لا تغفلوا عن یوم‌الدین
''وَمَا أَدْرَاكَ مَا یَوْمُ الدِّینِ فی طبیعته و هو له و شدّته و دقة الموقف و وضوح الأمور فیه و انکشاف السرائر فی ساحته و تناثر المقامات فیه و تصاغر کل عظمة لأیّ عظیم فی الدنیا لدیه، إلا الذی کانت عظمته مستمدة من الله. ثُمَّ مَا أَدْرَاكَ مَا یَوْمُ الدِّینِ فهل تتصور النتائج الکبیرة الحاسمة المتصلة بمصیرک؟ و هل تعرف کیف یضغط علیک تاریخک لیحدّد لک مواقعک هناک؟ ربما کنت فی غفلة مطبقة علی عقلک، فی ما تعیشه من جوّ الاستهانة به، فقد تفکر أن وضعک فی الآخرة هو وضعک فی الدنیا و أن مراکز القوة فی یوم‌الدین هی مراکز القوّة فی الحیاة الدنیا و لکنک تعیش فی وهم کبیر و غفلة عظیمة، فإن هذا الیوم هو یوم الله، بکل ما لهذه الکلمة من معنی عمیق و واقعی و فی سیطرته علی الأمر
کله''
i. The time of the day of the religion
''یَسْأَلُونَ أَیَّانَ یَوْمُ الدِّینِ''
''They ask, "When will be the Day of Judgment and Justice''.
It has been expressed about the above verse in the interpretation of ''
''الأمثل فی تفسیر کتاب الله المنزل
''الغارقون فی جهلهم کلّ یوم یتذرّعون بحجّة واهیة فراراً من الحقّ. و فهم دائما: یَسْأَلُونَ أَیَّانَ یَوْمُ الدِّینِ. جمله «یَسْأَلُونَ» و الفعل للمضارع یدلّ علی أنّهم یثیرون هذا السؤال أیّان یوم‌الدین؟! باستمرار... علی أنّه ینبغی أن یكون یوم القیامه و موعود مخفیا. لیحتمل كلّ أحد أنّه محتمل الواقع فی كل أیّ زمان و یحصل منه الأثر التربوی للإیمان بیوم القیامة الذی هو بناء الشخصیة و الاستعداد الدائم. و هذا الکلام یشبه تماماً کلام المریض إذ یسأل طبیبه مثلاً: متی یکون آخر عمری و یکرّر علیه السؤال باستمرار، فکلّ أحد یعدّ هذا السؤال هذرا و یقول: المهمّ أن تعرف أنّ الموت حقّ لتعالج نفسک و لئلّا تبتلی بالموت السریع. إلّا أنّهم لم یکن لهم من هدف سوی الاستهزاء أو التذرّع بالحجج الواهیة و لم یکن سؤالهم عن تاریخ یوم القیامة و زمانه بحقّ! إلّا أنّه و مع هذه الحال فإنّ القرآن یردّ علیهم مجیبا بلغة شدیدة و یعنّفهم یَوْمَ هُمْ عَلَى النَّارِ یُفْتَنُونَ''