Please register to participate in our discussions with 2 million other members - it's free and quick! Some forums can only be seen by registered members. After you create your account, you'll be able to customize options and access all our 15,000 new posts/day with fewer ads.
What does l-qawlu الْقَوْلُ ق و ل represent in the context of 50:29.
Here are various translations;
Muhammad Asad
The judgment passed by Me shall not be altered; but never do I do the least wrong unto My creatures!”
M. M. Pickthall
The sentence that cometh from Me cannot be changed, and I am in no wise a tyrant unto the slaves.
Shakir
My word shall not be changed, nor am I in the least unjust to the servants.
Yusuf Ali (Saudi Rev. 1985)
"The Word changes not before Me, and I do not the least injustice to My Servants."
Dr. Laleh Bakhtiar
The statement is not substituted in My presence and I am not unjust to the servants.
Wahiduddin Khan
and My word shall not be changed, nor am I unjust to My servants.
T.B.Irving
The sentence will not be changed within My presence, nor am I unjust towards My worshippers."
Safi Kaskas
My judgment, once given, is not subject to change and I do not wrong My servants."
[Al-Muntakhab]
"No statement that has been affirmed will be altered at this stage, in the presence, in defense or vindication of one's conduct nor am I unjust to My servants."
From the above we have;
1. judgment of Allah on a decision?
2. Sentence in the Quran or sentence as in punishment?
3. Words as in words of Allah in the Quran?
4. Statements in the Quran?
Confusing?
So what is the exact meaning of l-qawlu الْقَوْلُ ق و ل in the context of 50:29?
Bismillaah ir Rahmaan ir Rahiim. As salaamu alaykum.
The Only God, gave warning of the Judgement and HIS, word shall not be changed.
If you agree the term l-qawlu الْقَوْلُ ق و ل refer to "word", i.e. all of Allah's words in the Quran as in Shakir and others, then Asad [Kaskas and others] is wrong when he referred to Allah's judgment.
Muhammad Asad
The judgment passed by Me shall not be altered; but never do I do the least wrong unto My creatures!”
Safi Kaskas
My judgment, once given, is not subject to change and I do not wrong My servants."
I believe Allah's judgment refer to certain specific judgments in the Quran and not all the words of Allah.
So which translations is correct?
I am sure even those who read in Arabic alone will perceive different concepts/images [words, judgment, etc.] in their mind.
If you agree the term l-qawlu الْقَوْلُ ق و ل refer to "word", i.e. all of Allah's words in the Quran as in Shakir and others, then Asad [Kaskas and others] is wrong when he referred to Allah's judgment.
Muhammad Asad
The judgment passed by Me shall not be altered; but never do I do the least wrong unto My creatures!”
Safi Kaskas
My judgment, once given, is not subject to change and I do not wrong My servants."
I believe Allah's judgment refer to certain specific judgments in the Quran and not all the words of Allah.
So which translations is correct?
I am sure even those who read in Arabic alone will perceive different concepts/images [words, judgment, etc.] in their mind.
None of the translations are completely wrong. Some of them are not literal translations but interpretation. Literally, it should be "saying" (of Allah). One can regard to Allah's "saying" in decision as Allah's judgment.
You are correct in saying that it is a specific judgment. This judgment was given by Allah when Iblis had refused to obey Allah and had intended to mislead the mankind. The judgment is in 7:18, 38:85 and also referred to in 32:13.
When trying to understand a certain verse in the Qur'an, knowledge of the other verses on the same issue is vital if you are to understand the verse correctly.
If trying to find litral meaning of any English translation of a word in the Arabic Qur'an, knowledge of the Arabic is needed before completely rejecting a translation or understanding it properly or else you will have the same problem as the problem you have about the verse under discussion.
None of the translations are completely wrong. Some of them are not literal translations but interpretation. Literally, it should be "saying" (of Allah). One can regard to Allah's "saying" in decision as Allah's judgment.
You are correct in saying that it is a specific judgment. This judgment was given by Allah when Iblis had refused to obey Allah and had intended to mislead the mankind. The judgment is in 7:18, 38:85 and also referred to in 32:13.
When trying to understand a certain verse in the Qur'an, knowledge of the other verses on the same issue is vital if you are to understand the verse correctly.
If trying to find literal meaning of any English translation of a word in the Arabic Qur'an, knowledge of the Arabic is needed before completely rejecting a translation or understanding it properly or else you will have the same problem as the problem you have about the verse under discussion.
I raise the above for discussion because I think it is likely to be misinterpreted and used wrongly.
Noted the following root words
Qaf-Waw-Lam
to say/speak, to call, to be named, word/speech, utterance, a thing said, greeting, discourse, one who says/speaks.
To inspire/transmit/relate/answer/think/profess, emit an opinion on, indicate a state or condition or circumstance.
From the above root words, it seem the term l-qawlu الْقَوْلُ ق و ل refers to "saying" but I think "emit an opinion" i.e. make a judgment is more specific to 50:29.
However on further reading of the related passages in contexts, I think it should refer to the specific judgment made by Allah in relation to verses 50:17-28 regarding Judgment Day where two infidels quarreled in front of Allah whiled being judged.
In 50:29 Allah stated Allah's judgment is final and cannot be changed.
In this case, 50:29 refers only to Allah's judgment that is specific to 50:17-28 and decisions and judgment made related to Judgment Day.
I don't agree 50:29 is extended to other sayings of Allah that are not related to Judgment Day.
The immutability of ALL of Allah's words is enforced in other verses in the Quran. e.g.
6:115. Perfected is the Word [Quran] of thy Lord in truth and justice. There is naught that can change His words. He is the Hearer, the Knower.
This could be an abuse to use 50:29 to cover all of God's Law.
6:115 would be more applicable in general in reference to ALL of Allah's words to cover all words, laws, etc. stated by Allah in the Quran.
An exact translation of Al Qawlu الْقَوْلُ is "The Word" To understand what is meant one needs to first understand the discourse and the reasons the discourse was given.
While we do not know the date it was first revealed tradition *sunnah" indicates that Muhammad(saws) used it as a Qur'anic recitation in Salah during the Eid days. This tells us Muhammad(saws) considered it to be a very important message.
The entire Surah was revealed as a single discourse. It has the simple message of a promise of a resurrection and a final judgement day. apparently it was a difficult message to accept as the Arabs did not seem to comprehend the concept of a physical recreation of the body. the surah is reassurance that is what is promised and the promise will not be changed.
We can easily get confused if we dwell upon the meanings of single words or even single ayyats. One needs to understand each discourse as if that is the basic unit, not the individual words.
Quite simply in the Surah we are promised there will be a resurrection and a final Judgement.
I raise the above for discussion because I think it is likely to be misinterpreted and used wrongly.
Noted the following root words
Qaf-Waw-Lam
to say/speak, to call, to be named, word/speech, utterance, a thing said, greeting, discourse, one who says/speaks.
To inspire/transmit/relate/answer/think/profess, emit an opinion on, indicate a state or condition or circumstance.
From the above root words, it seem the term l-qawlu الْقَوْلُ ق و ل refers to "saying" but I think "emit an opinion" i.e. make a judgment is more specific to 50:29.
The judgment, the saying and the opinion in this case is the same as in 7:18, 38:85 and also referred to in 32:13: "I will fill hell with jinns and people"
Quote:
However on further reading of the related passages in contexts, I think it should refer to the specific judgment made by Allah in relation to verses 50:17-28 regarding Judgment Day where two infidels quarreled in front of Allah whiled being judged.
In 50:29 Allah stated Allah's judgment is final and cannot be changed.
That judgment is, "I will fill hell with jinns and people" (32:13) and being realized in only one verse after 50:29 (50:30):
[50.30] On the day that We will say to hell: Are you filled up? And it will say: Are there any more?
Quote:
In this case, 50:29 refers only to Allah's judgment that is specific to 50:17-28 and decisions and judgment made related to Judgment Day.
It is specific to the hell being filled up with those who are followers of Shaytan (the infidels).
Quote:
I don't agree 50:29 is extended to other sayings of Allah that are not related to Judgment Day.
As I had stated,it was about a specific saying, word or the judgment about the hell being filled up with jinn and people. It is not about any saying or any word but a specific word, saying or the judgment to do with hell being filled with shaytans (jinns) and people.
The judgment, the saying and the opinion in this case is the same as in 7:18, 38:85 and also referred to in 32:13: "I will fill hell with jinns and people"
That judgment is, "I will fill hell with jinns and people" (32:13) and being realized in only one verse after 50:29 (50:30):
[50.30] On the day that We will say to hell: Are you filled up? And it will say: Are there any more?
It is specific to the hell being filled up with those who are followers of Shaytan (the infidels).
As I had stated,it was about a specific saying, word or the judgment about the hell being filled up with jinn and people. It is not about any saying or any word but a specific word, saying or the judgment to do with hell being filled with shaytans (jinns) and people.
I don't agree with the above.
50:30 'filling hell with people and jinn' is nothing special in this this context, it is just an emphasis on the side because it is so obvious that disbelievers [humans and jinns] will definitely go to Hell and thus Hell will be CONTINUALLY filled with people and jinn at all times.
In 50:29 was Allah was telling both infidel-X and infidel-Y to shut up, stop quarreling and disputing in his presence because whatever Allah has ordained the warning [Reminder] in advance [disbelievers are 100% going to Hell] and his judgement will follow and cannot be changed.
50:27. His [infidel Y] comrade [infidel X] saith: Our Lord! I did not cause him [infidel Y] to rebel, but he [infidel Y] was (himself) far gone in error.
50:28. He [Allah] saith: Contend [dispute] not in My [Allah] presence, when I [Allah]had already proffered unto you [infidels] the warning.
I can't see how you could dispute the above interpretation?
Agree?
Allah promised to fill hell with jinns and people.
The two infidels are still to pass through the Judgment.
Hell is not yet filled up because hell is asking if there are any more to come.
Yes, there are two more ready to go to hell.
Hell WILL be filled up, as promised by Allah, once all are in hell.
There is not much to understand but you still can't understand. It's not my problem.
Please register to post and access all features of our very popular forum. It is free and quick. Over $68,000 in prizes has already been given out to active posters on our forum. Additional giveaways are planned.
Detailed information about all U.S. cities, counties, and zip codes on our site: City-data.com.
Please register to participate in our discussions with 2 million other members - it's free and quick! Some forums can only be seen by registered members. After you create your account, you'll be able to customize options and access all our 15,000 new posts/day with fewer ads.
