الۡجِبَالُ
Appears 11 times in Quran
Occurrences in Quran
Found 11 verses containing "الۡجِبَالُ".
وَقَدۡ مَکَرُوۡا مَکۡرَہُمۡ وَعِنۡدَ اللّٰہِ مَکۡرُہُمۡ وَاِنۡ کَانَ مَکۡرُہُمۡ لِتَزُوۡلَ مِنۡہُ الۡجِبَالُ
3:55; 8:31; 13:43; 27:51.
یعنی بھلائی نہیں گئی بلکہ خداتعالیٰ کو خوب یاد ہے۔
3:55; 8:31; 13:43; 27:51.
Important Words:
ان (even though) gives a number of meanings such as, if; though; even though, etc. It is also sometimes used to express negation i.e. not (Aqrab).
Commentary:
The words, they have already designed all their designs, mean that disbelievers did all that lay in their power and left no stone unturned and no plan untried to bring the Holy Prophet to grief.
The expression, their designs are with Allah, means that God knows their designs full well and, as it is God Who produces the result of men’s actions, He will frustrate their designs. The words "their designs" may also be taken to mean the designs of God concerning disbelievers. In this case the expression would mean that the designs which God will employ against the disbelievers are all with Him and He will carry them into effect as and when He deems fit. The words عند الله مکرھم may also mean, "the punishment of their designs is with Allah," for sometimes a word is repeated to signify the punishment thereof. See 2:16.
The word جبال (mountains), as already explained, also means, "great difficulties or insurmountable obstacles" (13:32). Taken in this sense, the verse would mean that though the designs of disbelievers against Islam are such that they can remove mountain-like obstacles yet, as disbelievers seek to frustrate God’s purpose, they will not succeed in their nefarious designs.
If the particle ان be taken in the sense of "not" (see Important Words), then the words ان کان مکرھم لتزول منه الجبال would mean, "and their designs are (surely) not such as to move mountains."
a
3:55; 8:31; 13:43; 27:51.
1
یعنی بھلائی نہیں گئی بلکہ خداتعالیٰ کو خوب یاد ہے۔
a
3:55; 8:31; 13:43; 27:51.
1701
Important Words:
ان (even though) gives a number of meanings such as, if; though; even though, etc. It is also sometimes used to express negation i.e. not (Aqrab).
Commentary:
The words, they have already designed all their designs, mean that disbelievers did all that lay in their power and left no stone unturned and no plan untried to bring the Holy Prophet to grief.
The expression, their designs are with Allah, means that God knows their designs full well and, as it is God Who produces the result of men’s actions, He will frustrate their designs. The words "their designs" may also be taken to mean the designs of God concerning disbelievers. In this case the expression would mean that the designs which God will employ against the disbelievers are all with Him and He will carry them into effect as and when He deems fit. The words عند الله مکرھم may also mean, "the punishment of their designs is with Allah," for sometimes a word is repeated to signify the punishment thereof. See 2:16.
The word جبال (mountains), as already explained, also means, "great difficulties or insurmountable obstacles" (13:32). Taken in this sense, the verse would mean that though the designs of disbelievers against Islam are such that they can remove mountain-like obstacles yet, as disbelievers seek to frustrate God’s purpose, they will not succeed in their nefarious designs.
If the particle ان be taken in the sense of "not" (see Important Words), then the words ان کان مکرھم لتزول منه الجبال would mean, "and their designs are (surely) not such as to move mountains."
a
3:55; 8:31; 13:43; 27:51.
1474
God knows their evil designs full well and will frustrate them.
وَلَوۡ اَنَّ قُرۡاٰنًا سُیِّرَتۡ بِہِ الۡجِبَالُ اَوۡ قُطِّعَتۡ بِہِ الۡاَرۡضُ اَوۡ کُلِّمَ بِہِ الۡمَوۡتٰی ۗ بَل لِّلّٰہِ الۡاَمۡرُ جَمِیۡعًا ۗ اَفَلَمۡ یَایۡـَٔسِ الَّذِیۡنَ اٰمَنُوۡۤا اَنۡ لَّوۡ یَشَآءُ اللّٰہُ لَہَدَی النَّاسَ جَمِیۡعًا ۗ وَلَا یَزَالُ الَّذِیۡنَ کَفَرُوۡا تُصِیۡبُہُمۡ بِمَا صَنَعُوۡا قَارِعَۃٌ اَوۡ تَحُلُّ قَرِیۡبًا مِّنۡ دَارِہِمۡ حَتّٰی یَاۡتِیَ وَعۡدُ اللّٰہِ ۚ اِنَّ اللّٰہَ لَا یُخۡلِفُ الۡمِیۡعَادَ
قرآن مجید میں یَایْئَسُ کا لفظ ہے جس کے عام معنے مایوس ہونے کے ہوتے ہیں۔ لیکن ایک معنے جاننے کے بھی ہیں (دیکھئے اقرب) یہی غیر معروف معنے اس جگہ لگتے ہیں۔
یعنی باربار تیرا لشکر مکہ کی طرف بڑھے گا اور اس کے قرب تک بڑھتا رہے گا۔
یعنی کفار پر عذاب پر عذاب آئیں گے اور لشکر کے بعد لشکر چڑھائی کرے گا۔ اور آخری لشکر ان کے گھروں کے پاس جاکر اترے گا۔ یعنی مکہ پر حملہ ہوگا۔
22:56.
3:155; 30:5.
Jibal is the plural of Jabal which figuratively means, (1) chief of a tribe or community; (2) a learned man towering above those around him; (3) great hardship or calamity (Aqrab). The clause may mean that the Qur’an solves all the difficult problems that confront man, or it may mean that it has abrogated the old order of things and has inculcated a new approach to the various human problems.
These words figuratively mean that the Qur’an would speedily spread throughout the whole earth. Literally, it means that portions of land would be cut off from enemy territory and would pass into the possession of believers.
By means of the Qur’an those spiritually dead will not only be quickened into a new life, but will also be made to speak words of wisdom and will preach the Message of the Qur’an to the world.
Calamity after calamity shall continue to befall the disbelievers and they shall suffer reverses one after the other, till the prophecy relating to the utter destruction of their power will be fulfilled by the Fall of Mecca, their metropolis and chief citadel.
3:155; 30:5.
22:56.
Important Words:
الجبال (mountains) is the plural of الجبل (the mountain). Figuratively, the wordجبل means: (1) chief of a tribe or community; (2) a learned man towering above those around him; (3) great hardship or calamity (Aqrab).
قطعت (be cut asunder) is formed from قطع (qatta‘a) which is derived from قطع (qata‘a), the former being the intensified form of the latter. They say قطع الشیء i.e. he cut the thing; or he cut it asunder. قطع النھر means, he crossed or went across the river. قطع الطیر means, the birds migrated or journeyed from colder regions to warmer ones. قطعه بالحجة means, he silenced him in argument (Aqrab).
یایئس (come to know) is derived from یئس which means (1) he despaired of the thing; (2) he knew. An Arab would say قد یئست انك رجل صدق i.e. I have known that thou art a good man. The clause افلم یایئس الذین آمنوا means, have not the believers yet come to know? The expression یئست المرأة means, the woman became barren i.e. despaired of bearing children (Lane & Aqrab).
قارعة (disaster) is derived from قرع. They say قرع الباب i.e. he knocked at the door. قرع الرجل means, he beat the man. قرعه امرmeans, the affair came on him all of a sudden. القارعة means, great calamity; sudden calamity; the Day of Resurrection or of Judgement; an army marching forth quickly and striking the enemy quickly (Aqrab & Taj).
Commentary:
The words, And if there were a Quran by which mountains could be moved or by which the earth could be cut asunder or by which the dead could be spoken to, they would not believe in it, do not mean that the Quran does not possess these qualities but that even when these wonderful attributes of the Quran were demonstrated, disbelievers would not believe. A construction similar to the one used in this verse occurs in a saying of the Holy Prophet who is reported to have said, لو کان الایمان معلقا بالثر یا لنا له رجل من ابناء فارس i.e. if faith were to ascend to the Pleiades, a man from among the sons of Persia would bring it back (Bukhari, Kitabut-Tafsir). This hadith does not mean that faith would not ascend to the Pleiades, or that a man from among the sons of Persia would not bring it back. On the contrary, it is a prophecy which foretold the disappearance of faith from the earth and its restoration in the latter days by a man from among the children of Persia. Incidentally, it may be noted here that this great prophecy was fulfilled by the appearance of Ahmad,the Promised Messiah, whose family was of Persian origin. But to revert to the subject. A description of the great powers and qualities of the Quran as given in the present verse also implies the hard-heartedness and uncompromising hostility of disbelievers to the divine truth.
Taken literally, the expression, by which mountains could be moved, would mean that the Quran contains prophecies of earthquakes of such severity as will virtually remove parts of mountains from their places. The Quran does indeed predict great upheavals (Surah 99).
Figuratively, the word "mountain" may mean, great hardships and difficulties. In this sense, the description in the verse fitly applies to the Quran, because it solves all political, social, economic, moral and spiritual problems in a way that no other religious Scripture does. The word also means "learned men" among a people, or their "chiefs." According to this meaning of the word also, the description is quite applicable to the Quran, for with its advent, the old leaders of the people and the learned among them disappeared. The system of government underwent a complete transformation and hereditary kingship was replaced by Khilafat i.e. a representative form of government. The old learning, which was founded on superstition and capricious fear, was superseded by one based on experiment, observation and a knowledge of the properties of things. The Quran abounds in verses exhorting men to make use of reason and reflection rather than indulge in superstitious notions, and enjoins them to make a close study of the objects of nature. The whole universe, says the Quran, has been created for the benefit of man, who is repeatedly urged to compel it into his service. The Quran, in short, abrogated the old order of things and inculcated a new approach to the various human problems.
The expression, by which the earth could be cut asunder, figuratively means that the Quran would speedily spread throughout the earth. Literally, the expression means that portions of land would be cut off from enemy territory and would pass into the possession of the believers. Both these things were fulfilled as predicted by the Quran, for it spread very quickly throughout the world, and whole countries fell into Muslim hands.
The words, by which the dead were spoken to, mean that dead and by-gone people should bear witness to the truth of the Quran, that is to say, the righteous forefathers of the living generation should testify to its Divine origin. This was also fulfilled. In the Old and the New Testaments, the "People of the Book" have evidence of the righteous men of old bearing witness to the truth of the Holy Prophet, yet they rejected that evidence. "The dead being spoken to" may also mean the appearance of the dead in dreams and visions and their bearing witness to the truth of the heavenly Messenger, but evil-minded people reject this evidence also. Both these things happened not only in the time of the Holy Prophet but also in the case of Ahmad, the Promised Messiah. The word "dead" also applies to the spiritually dead. The word has been used in this sense in the Quran (8:25). In this sense, the verse would mean that by means of the Quran those spiritually dead will not only be quickened into a new life, but will also be made to speak words of wisdom and will preach the Message of the Quran to the world.
The words, the matter rests entirely with Allah, mean that though these things may appear impossible, yet they will surely come to pass, because the Almighty God with Whom "the matter rests entirely" and to Whom nothing is impossible has Himself foretold their occurrence. To this Almightiness of God the attention of disbelievers is pointedly drawn in the words, Have not the believers yet come to know that if Allah had enforced His will, He could have surely guided all mankind? In the following sentence even the time is specified when these things will come to pass. The words, disaster shall not cease to befall them for what they have wrought or to alight near their home, until the promise of Allah comes to pass, mean, that calamity after calamity shall continue to befall the Meccans, and they shall suffer reverses one after another, till the prophecy relating to the utter destruction of their power is fulfilled. This prophecy met its fulfilment in a wonderful manner. In spite of the many signs the disbelievers had witnessed and the many reverses they had suffered at the hands of Muslims, they refused to see the truth till at the head of ten thousand devoted followers or, to use the words of the Bible, "ten thousand saints," the Holy Prophet marched towards Mecca and encamped "near their home," and with his triumphant entry into that city the power of pagan Arabia was completely broken and its glory departed forever and all vestige of unbelief and idolatry disappeared from the country.
b
3:155; 30:5.
c
22:56.
1
قرآن مجید میں یَایْئَسُ کا لفظ ہے جس کے عام معنے مایوس ہونے کے ہوتے ہیں۔ لیکن ایک معنے جاننے کے بھی ہیں (دیکھئے اقرب) یہی غیر معروف معنے اس جگہ لگتے ہیں۔
2
یعنی باربار تیرا لشکر مکہ کی طرف بڑھے گا اور اس کے قرب تک بڑھتا رہے گا۔
3
یعنی کفار پر عذاب پر عذاب آئیں گے اور لشکر کے بعد لشکر چڑھائی کرے گا۔ اور آخری لشکر ان کے گھروں کے پاس جاکر اترے گا۔ یعنی مکہ پر حملہ ہوگا۔
a
3:155; 30:5.
b
22:56.
1643
Important Words:
الجبال (mountains) is the plural of الجبل (the mountain). Figuratively, the wordجبل means: (1) chief of a tribe or community; (2) a learned man towering above those around him; (3) great hardship or calamity (Aqrab).
قطعت (be cut asunder) is formed from قطع (qatta‘a) which is derived from قطع (qata‘a), the former being the intensified form of the latter. They say قطع الشیء i.e. he cut the thing; or he cut it asunder. قطع النھر means, he crossed or went across the river. قطع الطیر means, the birds migrated or journeyed from colder regions to warmer ones. قطعه بالحجة means, he silenced him in argument (Aqrab).
یایئس (come to know) is derived from یئس which means (1) he despaired of the thing; (2) he knew. An Arab would say قد یئست انك رجل صدق i.e. I have known that thou art a good man. The clause افلم یایئس الذین آمنوا means, have not the believers yet come to know? The expression یئست المرأة means, the woman became barren i.e. despaired of bearing children (Lane & Aqrab).
قارعة (disaster) is derived from قرع. They say قرع الباب i.e. he knocked at the door. قرع الرجل means, he beat the man. قرعه امرmeans, the affair came on him all of a sudden. القارعة means, great calamity; sudden calamity; the Day of Resurrection or of Judgement; an army marching forth quickly and striking the enemy quickly (Aqrab & Taj).
Commentary:
The words, And if there were a Quran by which mountains could be moved or by which the earth could be cut asunder or by which the dead could be spoken to, they would not believe in it, do not mean that the Quran does not possess these qualities but that even when these wonderful attributes of the Quran were demonstrated, disbelievers would not believe. A construction similar to the one used in this verse occurs in a saying of the Holy Prophet who is reported to have said, لو کان الایمان معلقا بالثر یا لنا له رجل من ابناء فارس i.e. if faith were to ascend to the Pleiades, a man from among the sons of Persia would bring it back (Bukhari, Kitabut-Tafsir). This hadith does not mean that faith would not ascend to the Pleiades, or that a man from among the sons of Persia would not bring it back. On the contrary, it is a prophecy which foretold the disappearance of faith from the earth and its restoration in the latter days by a man from among the children of Persia. Incidentally, it may be noted here that this great prophecy was fulfilled by the appearance of Ahmad,the Promised Messiah, whose family was of Persian origin. But to revert to the subject. A description of the great powers and qualities of the Quran as given in the present verse also implies the hard-heartedness and uncompromising hostility of disbelievers to the divine truth.
Taken literally, the expression, by which mountains could be moved, would mean that the Quran contains prophecies of earthquakes of such severity as will virtually remove parts of mountains from their places. The Quran does indeed predict great upheavals (Surah 99).
Figuratively, the word "mountain" may mean, great hardships and difficulties. In this sense, the description in the verse fitly applies to the Quran, because it solves all political, social, economic, moral and spiritual problems in a way that no other religious Scripture does. The word also means "learned men" among a people, or their "chiefs." According to this meaning of the word also, the description is quite applicable to the Quran, for with its advent, the old leaders of the people and the learned among them disappeared. The system of government underwent a complete transformation and hereditary kingship was replaced by Khilafat i.e. a representative form of government. The old learning, which was founded on superstition and capricious fear, was superseded by one based on experiment, observation and a knowledge of the properties of things. The Quran abounds in verses exhorting men to make use of reason and reflection rather than indulge in superstitious notions, and enjoins them to make a close study of the objects of nature. The whole universe, says the Quran, has been created for the benefit of man, who is repeatedly urged to compel it into his service. The Quran, in short, abrogated the old order of things and inculcated a new approach to the various human problems.
The expression, by which the earth could be cut asunder, figuratively means that the Quran would speedily spread throughout the earth. Literally, the expression means that portions of land would be cut off from enemy territory and would pass into the possession of the believers. Both these things were fulfilled as predicted by the Quran, for it spread very quickly throughout the world, and whole countries fell into Muslim hands.
The words, by which the dead were spoken to, mean that dead and by-gone people should bear witness to the truth of the Quran, that is to say, the righteous forefathers of the living generation should testify to its Divine origin. This was also fulfilled. In the Old and the New Testaments, the "People of the Book" have evidence of the righteous men of old bearing witness to the truth of the Holy Prophet, yet they rejected that evidence. "The dead being spoken to" may also mean the appearance of the dead in dreams and visions and their bearing witness to the truth of the heavenly Messenger, but evil-minded people reject this evidence also. Both these things happened not only in the time of the Holy Prophet but also in the case of Ahmad, the Promised Messiah. The word "dead" also applies to the spiritually dead. The word has been used in this sense in the Quran (8:25). In this sense, the verse would mean that by means of the Quran those spiritually dead will not only be quickened into a new life, but will also be made to speak words of wisdom and will preach the Message of the Quran to the world.
The words, the matter rests entirely with Allah, mean that though these things may appear impossible, yet they will surely come to pass, because the Almighty God with Whom "the matter rests entirely" and to Whom nothing is impossible has Himself foretold their occurrence. To this Almightiness of God the attention of disbelievers is pointedly drawn in the words, Have not the believers yet come to know that if Allah had enforced His will, He could have surely guided all mankind? In the following sentence even the time is specified when these things will come to pass. The words, disaster shall not cease to befall them for what they have wrought or to alight near their home, until the promise of Allah comes to pass, mean, that calamity after calamity shall continue to befall the Meccans, and they shall suffer reverses one after another, till the prophecy relating to the utter destruction of their power is fulfilled. This prophecy met its fulfilment in a wonderful manner. In spite of the many signs the disbelievers had witnessed and the many reverses they had suffered at the hands of Muslims, they refused to see the truth till at the head of ten thousand devoted followers or, to use the words of the Bible, "ten thousand saints," the Holy Prophet marched towards Mecca and encamped "near their home," and with his triumphant entry into that city the power of pagan Arabia was completely broken and its glory departed forever and all vestige of unbelief and idolatry disappeared from the country.
a
22:56.
b
3:155; 30:5.
1441
Jibal is the plural of Jabal which figuratively means, (1) chief of a tribe or community; (2) a learned man towering above those around him; (3) great hardship or calamity (Aqrab). The clause may mean that the Qur’an solves all the difficult problems that confront man, or it may mean that it has abrogated the old order of things and has inculcated a new approach to the various human problems.
1442
These words figuratively mean that the Qur’an would speedily spread throughout the whole earth. Literally, it means that portions of land would be cut off from enemy territory and would pass into the possession of believers.
1443
By means of the Qur’an those spiritually dead will not only be quickened into a new life, but will also be made to speak words of wisdom and will preach the Message of the Qur’an to the world.
1444
Calamity after calamity shall continue to befall the disbelievers and they shall suffer reverses one after the other, till the prophecy relating to the utter destruction of their power will be fulfilled by the Fall of Mecca, their metropolis and chief citadel.
تَکَادُ السَّمٰوٰتُ یَتَفَطَّرۡنَ مِنۡہُ وَتَنۡشَقُّ الۡاَرۡضُ وَتَخِرُّ الۡجِبَالُ ہَدًّا
The dogma that Jesus is the son of God is so hideous that the heavens, the earth and the mountains might well break into pieces and fall asunder at its enormity. The belief is repugnant to heavenly beings (As-Samawat) because it is against Divine attributes and against all that they stand for. It is revolting for human beings living on the earth (al-Ard), because it offends against the dictates of human nature and man’s intellect and reason recoil in sheer disgust from it. Men of high and noble ideals such as Divine Prophets and God’s Elect (al-Jibal) also deny and denounce it because the idea that man should stand in need of the vicarious sacrifice of anybody for the attainment of salvation and a high moral status runs counter to their own spiritual experience.
Commentary:
The verse means to say that the dogma that Jesus is the son of God is so hideous that the heavens, the earth and the mountains might well break into pieces and fall asunder at the enormity of this idea. The belief is repugnant to heavenly beings because it is against Divine attributes and against all that they stand for. It is revolting for human beings living on the earth because it offends against the dictates of human nature and man’s intellect and reason recoil in sheer disgust from it. Men of high and noble ideals such as Divine Prophets and God’s Elect also deny and denounce it because the idea that man should stand in need of the vicarious sacrifice of anybody for the attainment of salvation and a high moral status runs counter to their own spiritual experience. The doctrine of Atonement is dependent on and is inseparably connected with belief in the sonship of Jesus and bars the door to all moral and spiritual advancement and attainment of high and noble ideals and condemns man to undeserved moral degradation. In short, the doctrine that Jesus is son of God is against all that is sane, sound and sensible.
2230
Commentary:
The verse means to say that the dogma that Jesus is the son of God is so hideous that the heavens, the earth and the mountains might well break into pieces and fall asunder at the enormity of this idea. The belief is repugnant to heavenly beings because it is against Divine attributes and against all that they stand for. It is revolting for human beings living on the earth because it offends against the dictates of human nature and man’s intellect and reason recoil in sheer disgust from it. Men of high and noble ideals such as Divine Prophets and God’s Elect also deny and denounce it because the idea that man should stand in need of the vicarious sacrifice of anybody for the attainment of salvation and a high moral status runs counter to their own spiritual experience. The doctrine of Atonement is dependent on and is inseparably connected with belief in the sonship of Jesus and bars the door to all moral and spiritual advancement and attainment of high and noble ideals and condemns man to undeserved moral degradation. In short, the doctrine that Jesus is son of God is against all that is sane, sound and sensible.
1802
The dogma that Jesus is the son of God is so hideous that the heavens, the earth and the mountains might well break into pieces and fall asunder at its enormity. The belief is repugnant to heavenly beings (As-Samawat) because it is against Divine attributes and against all that they stand for. It is revolting for human beings living on the earth (al-Ard), because it offends against the dictates of human nature and man’s intellect and reason recoil in sheer disgust from it. Men of high and noble ideals such as Divine Prophets and God’s Elect (al-Jibal) also deny and denounce it because the idea that man should stand in need of the vicarious sacrifice of anybody for the attainment of salvation and a high moral status runs counter to their own spiritual experience.
وَتَسِیۡرُ الۡجِبَالُ سَیۡرًا
پہاڑ سے مراد بڑے انسان یا بڑے نظام ہوتے ہیں اور مراد یہ ہے کہ جب قرآنی علوم پھیلیں گے تو حکومت عرب اور قیصر و کسریٰ کا نظام تتر بتر ہو جائے گا اور دنیا کے پردہ سے غائب ہو جائے گا۔
18:48; 78:21; 81:4.
On the day of retribution the leaders of disbelievers will meet with a terrible end. They will be blown away like chaff before the wind. Or, the verse may signify that the great Empires of the time will be broken and shattered. This and the preceding verse make a subtle allusion to the new order of things before which the old, decrepit and decayed systems will he swept away. These verses may equally apply to the Day of Judgment.
18:48; 78:21; 81:4.
Commentary:
The verse means that on the day of retribution the leaders of disbelievers will meet with a terrible end. They will be blown away like chaff before the wind. Or it may signify that the Iranian and Byzantine Empires will be broken and shattered. This and the preceding verse make a subtle allusion to the new order of things before which the old decrepit and decayed systems would be swept away. These verses may also apply to the Day of Judgement.
c
18:48; 78:21; 81:4.
1315
在报应之日, 不信者的头领将遭到可怕的结局。他们将像谷壳一样被大风席卷一空。这里也可指, 当时各大帝国将被粉碎。这里和上一节经文微妙地提出了衰败腐朽的老制度被消灭后的一种新秩序。这几节经文同样适用于最后审判日。
1
پہاڑ سے مراد بڑے انسان یا بڑے نظام ہوتے ہیں اور مراد یہ ہے کہ جب قرآنی علوم پھیلیں گے تو حکومت عرب اور قیصر و کسریٰ کا نظام تتر بتر ہو جائے گا اور دنیا کے پردہ سے غائب ہو جائے گا۔
a
18:48; 78:21; 81:4.
3938
Commentary:
The verse means that on the day of retribution the leaders of disbelievers will meet with a terrible end. They will be blown away like chaff before the wind. Or it may signify that the Iranian and Byzantine Empires will be broken and shattered. This and the preceding verse make a subtle allusion to the new order of things before which the old decrepit and decayed systems would be swept away. These verses may also apply to the Day of Judgement.
c
18:48; 78:21; 81:4.
2849
On the day of retribution the leaders of disbelievers will meet with a terrible end. They will be blown away like chaff before the wind. Or, the verse may signify that the great Empires of the time will be broken and shattered. This and the preceding verse make a subtle allusion to the new order of things before which the old, decrepit and decayed systems will he swept away. These verses may equally apply to the Day of Judgment.
وَبُسَّتِ الۡجِبَالُ بَسًّا
20:106; 70:10; 101:6.
20:106; 70:10; 101:6.
20:106; 70:10; 101:6.
Important Words:
بست (shall be shattered). بسه means, he crumbled it. بست الجبال بساً means, the mountains shall be crumbled with a vehement crumbling like flour and levelled to earth and reduced to powder and scattered in the wind (Lane).
Commentary:
الجبال (the high and the mighty) shall be laid low.
e
20:106; 70:10; 101:6.
b
20:106; 70:10; 101:6.
4096
Important Words:
بست (shall be shattered). بسه means, he crumbled it. بست الجبال بساً means, the mountains shall be crumbled with a vehement crumbling like flour and levelled to earth and reduced to powder and scattered in the wind (Lane).
Commentary:
الجبال (the high and the mighty) shall be laid low.
e
20:106; 70:10; 101:6.
وَتَکُوۡنُ الۡجِبَالُ کَالۡعِہۡنِ
یعنی ایسی ایجادیں نکل آئیں گی جیسے ایٹم بم اور ہائیڈروجن بم کہ جن کے گرنے سے پہاڑوں جیسی مضبوط چیز بھی روئی کے گالوں کی طرح اڑ جائے گی۔
e
20:106; 70:10; 101:6.
1484
在这原子弹和氢弹时代, “山岳将像绒毛的火花” 是很可能发生的事。这些经节也可能是麦加坠落的比喻。
1
یعنی ایسی ایجادیں نکل آئیں گی جیسے ایٹم بم اور ہائیڈروجن بم کہ جن کے گرنے سے پہاڑوں جیسی مضبوط چیز بھی روئی کے گالوں کی طرح اڑ جائے گی۔
c
20:106; 70:10; 101:6.
4371
Commentary:
In this age of atom and hydrogen bombs, the flying of mountains like flakes of wool, is not an impossible occurrence.
These verses may also have metaphorical reference to the Fall of Mecca.
a
20:106; 70:10; 101:6.
3121
In this age of atom and hydrogen bombs the flying of mountains like flakes of wool is quite a possible occurrence.
یَوۡمَ تَرۡجُفُ الۡاَرۡضُ وَالۡجِبَالُ وَکَانَتِ الۡجِبَالُ کَثِیۡبًا مَّہِیۡلًا
56:5, 6; 79:7.
56:5, 6; 79:7.
56:5-6; 79:7.
Important Words:
کثیباً is derived from کثب. They say کثب التراب i.e. he scattered dust part over part. کثیب means, a sandhill heaped up by the wind (Lane).
مھیلا (crumbling) is derived from ھال. They say ھال علیه التراب i.e. he put the earth over it. الھیل which is infinitive noun means, sand that does not remain steady in its place. مھیل means, running sand. کثیب مھیل means, a crumbling sandhill (Aqrab).
Commentary:
The reference in the verse is to the Day of Resurrection, or to the Day of the Fall of Mecca, or to any calamitous day when catastrophic changes take place and deeply-rooted institutions totter and fall and very powerful and big and influential people are blown away like chaff before the wind.
a
56:5, 6; 79:7.
a
56:5-6; 79:7.
4425
Important Words:
کثیباً is derived from کثب. They say کثب التراب i.e. he scattered dust part over part. کثیب means, a sandhill heaped up by the wind (Lane).
مھیلا (crumbling) is derived from ھال. They say ھال علیه التراب i.e. he put the earth over it. الھیل which is infinitive noun means, sand that does not remain steady in its place. مھیل means, running sand. کثیب مھیل means, a crumbling sandhill (Aqrab).
Commentary:
The reference in the verse is to the Day of Resurrection, or to the Day of the Fall of Mecca, or to any calamitous day when catastrophic changes take place and deeply-rooted institutions totter and fall and very powerful and big and influential people are blown away like chaff before the wind.
c
56:5, 6; 79:7.
وَاِذَا الۡجِبَالُ نُسِفَتۡ
当巨大的变化发生的时候; 或者当强有力的和有影响力的人遭受失败的时候; 或者当历史悠久的旧制度被彻底摧毁的时候。总而言之, 当整个腐败的秩序死亡的时候。
یعنی دنیا کے بادشاہ بھی تباہ کر دیئے جائیں گے۔
When great changes take place, or when powerful and influential men are laid low; or when old and time-honoured institutions are destroyed, root and branch. In short, when the whole corrupt order dies out.
78:21; 81:4.
Commentary:
The purport of the verse is: When great changes take place, or when powerful and influential men are brought low; or when old and time-honoured institutions are destroyed, root and branch. In short, when the whole corrupt order changes. For جبال see 14:47.
1561
当巨大的变化发生的时候; 或者当强有力的和有影响力的人遭受失败的时候; 或者当历史悠久的旧制度被彻底摧毁的时候。总而言之, 当整个腐败的秩序死亡的时候。
2
یعنی دنیا کے بادشاہ بھی تباہ کر دیئے جائیں گے۔
a
78:21; 81:4.
4507
Commentary:
The purport of the verse is: When great changes take place, or when powerful and influential men are brought low; or when old and time-honoured institutions are destroyed, root and branch. In short, when the whole corrupt order changes. For جبال see 14:47.
3211
When great changes take place, or when powerful and influential men are laid low; or when old and time-honoured institutions are destroyed, root and branch. In short, when the whole corrupt order dies out.
وَسُیِّرَتِ الۡجِبَالُ فَکَانَتۡ سَرَابًا
یعنی کفار کی حکومتیں اور تنظیمیں توڑ دی جائیں گی۔
یعنی آخری زمانہ میں دور دور سے لوگ بادشاہوں کا ذکر پڑھیں گے مگر جب قریب جائیں گے تو بادشاہت ایک سراب معلوم ہوگی یعنی کھل جائے گا کہ بادشاہ صرف نام کے ہیں ورنہ عوام ان پر بھی حکومت کر رہے ہیں اور قانون نے ان کو پابند کر رکھا ہے اور اگر اس آیت کو دینی انتظام کے متعلق سمجھا جائے تو اس کے معنے یہ ہوں گے کہ اللہ تعالیٰ تو روحانی علماء کو پہاڑ بنائے گا لیکن جب کبھی بھی عوام دین کی ترقی کے لئے کوئی کوشش کریں گے علمائِ ُسوء ان کے رستہ میں آجائیں گے اور ان کی تدبیروں کو ناکام کر دیں گے اور مومن لوگ حیران ہو جائیں گے کہ ہم تو سمجھتے تھے کہ ان کے آنے سے دین ترقی کر جائے گا مگر دین
18:48; 52:11; 81:4.
The verse means that (1) men of power and position will lose their authority and influence. (2) Before the onrush of the conquests of Islam great and firmly-founded empires will crumble like mounds of loose sand and will disappear so completely that it would seem that their erstwhile existence was only an optical illusion.
18:48; 52:11; 81:4.
Commentary:
The verse signifies that men of power and position will lose their authority or influence; or that before the onrush of the conquests of Islam, great and firmly established empires will crumble like mounds of loose sand and will disappear so completely that it would seem that their erstwhile existence was only an optical illusion.
g
18:48; 52:11; 81:4.
1576
这节经文的意思是: (1) 有权有势的人们将失去他们的权威和影响; (2) 在伊斯兰教的征服的冲击之下, 根深蒂固的强大统治将像一盘散沙那样崩溃, 并彻底消失, 因此它们原来的存在似乎只在瞬息之间。
2
یعنی کفار کی حکومتیں اور تنظیمیں توڑ دی جائیں گی۔
3
یعنی آخری زمانہ میں دور دور سے لوگ بادشاہوں کا ذکر پڑھیں گے مگر جب قریب جائیں گے تو بادشاہت ایک سراب معلوم ہوگی یعنی کھل جائے گا کہ بادشاہ صرف نام کے ہیں ورنہ عوام ان پر بھی حکومت کر رہے ہیں اور قانون نے ان کو پابند کر رکھا ہے اور اگر اس آیت کو دینی انتظام کے متعلق سمجھا جائے تو اس کے معنے یہ ہوں گے کہ اللہ تعالیٰ تو روحانی علماء کو پہاڑ بنائے گا لیکن جب کبھی بھی عوام دین کی ترقی کے لئے کوئی کوشش کریں گے علمائِ ُسوء ان کے رستہ میں آجائیں گے اور ان کی تدبیروں کو ناکام کر دیں گے اور مومن لوگ حیران ہو جائیں گے کہ ہم تو سمجھتے تھے کہ ان کے آنے سے دین ترقی کر جائے گا مگر دین
c
18:48; 52:11; 81:4.
4538
Commentary:
The verse signifies that men of power and position will lose their authority or influence; or that before the onrush of the conquests of Islam, great and firmly established empires will crumble like mounds of loose sand and will disappear so completely that it would seem that their erstwhile existence was only an optical illusion.
e
18:48; 52:11; 81:4.
3229
The verse means that (1) men of power and position will lose their authority and influence. (2) Before the onrush of the conquests of Islam great and firmly-founded empires will crumble like mounds of loose sand and will disappear so completely that it would seem that their erstwhile existence was only an optical illusion.
وَاِذَا الۡجِبَالُ سُیِّرَتۡ
18:48; 52:11; 78:21.
Important Words:
سیرت (made to move) is derived from سار i.e. he or it went, passed away or departed. سیرہ من بلده means, he expelled him from his town (Lane & Aqrab).
الجبال (mountains) is plural of جبل which means, a mountain; a man who does not move from his place, i.e. a big man; the chief of a people; a learned man (Lane).
Commentary:
The verse means: When mountains will be blown away by dynamite and roads will be made through them; or (metaphorically) when men wielding great authority and influence will be expelled from their own countries; or when the authority of rulers will become undermined.
b
18:48; 52:11; 78:21.
1609
当炸药炸开山峦从中铺路的时候; 或者比喻地说, 当统治者的权威遭到伤害的时候。جَبَلْ (Jabal) 这个字的意思是民族首领 (Lane)。
a
18:48; 52:11; 78:21.
4591
Important Words:
سیرت (made to move) is derived from سار i.e. he or it went, passed away or departed. سیرہ من بلده means, he expelled him from his town (Lane & Aqrab).
الجبال (mountains) is plural of جبل which means, a mountain; a man who does not move from his place, i.e. a big man; the chief of a people; a learned man (Lane).
Commentary:
The verse means: When mountains will be blown away by dynamite and roads will be made through them; or (metaphorically) when men wielding great authority and influence will be expelled from their own countries; or when the authority of rulers will become undermined.
b
18:48; 52:11; 78:21.
3263
When mountains will be blown away by dynamite and roads will be made through them; or metaphorically, when the authority of rulers will become undermined; the word Jabal meaning, the chief of a people (Lane).
وَتَکُوۡنُ الۡجِبَالُ کَالۡعِہۡنِ الۡمَنۡفُوۡشِ
因为人是不可能想象灾难有多么可怕的, 所指出来的仅是灾难的几个影响而已。这一节和下一节经文说明了灾难所产生的惊慌和悲痛。可怕而动荡的灾难将人们驱散得就像梳毛机梳过的丝丝羊毛, 人们将无处安身。
جیسا کہ ہم پہلے کئی بار بتا چکے ہیں‘ پہاڑ کے معنے عربی لغت میں بڑے آدمی کے بھی ہیں اور اس جگہ وہی مراد ہیں اور مطلب یہ ہے کہ جب وہ عظیم مصیبت آئے گی یعنی کفار کی شکست کی‘ تو اس وقت بڑے بڑے آدمی بجائے اکٹھے ہو کر محمد رسول اللہ صلی اللہ علیہ وسلم پر حملہ کرنے کے اِدھر اُدھر بھاگتے پھریں گے۔ کوئی رسول کریم صلی اللہ علیہ وسلم کی بیعت کے لئے دوڑ پڑے گا جیسے عمرو بن العاص اور ابوسفیان وغیرہ جو رسول کریم صلی اللہ علیہ وسلم کی بیعت کرنے کے لئے روانہ ہو گئے۔ اور کوئی مکّہ سے باہر بھاگ جائے گا جیسے عکرمہ بن ابی جہل جو جان بچانے کے لئے حبشہ بھاگ گیا۔ پس اس طرح سارے رؤساء عرب دھ
Because it is beyond human mind to conceive of the dreadfulness of that calamity, a few only of its horrible effects have been pointed out. This and the next verse give some idea of the confusion and distress it will cause. The terrific and cataclysmic happening will scatter the people like flakes of carded wool and they will find refuge nowhere.
1771
因为人是不可能想象灾难有多么可怕的, 所指出来的仅是灾难的几个影响而已。这一节和下一节经文说明了灾难所产生的惊慌和悲痛。可怕而动荡的灾难将人们驱散得就像梳毛机梳过的丝丝羊毛, 人们将无处安身。
1
جیسا کہ ہم پہلے کئی بار بتا چکے ہیں‘ پہاڑ کے معنے عربی لغت میں بڑے آدمی کے بھی ہیں اور اس جگہ وہی مراد ہیں اور مطلب یہ ہے کہ جب وہ عظیم مصیبت آئے گی یعنی کفار کی شکست کی‘ تو اس وقت بڑے بڑے آدمی بجائے اکٹھے ہو کر محمد رسول اللہ صلی اللہ علیہ وسلم پر حملہ کرنے کے اِدھر اُدھر بھاگتے پھریں گے۔ کوئی رسول کریم صلی اللہ علیہ وسلم کی بیعت کے لئے دوڑ پڑے گا جیسے عمرو بن العاص اور ابوسفیان وغیرہ جو رسول کریم صلی اللہ علیہ وسلم کی بیعت کرنے کے لئے روانہ ہو گئے۔ اور کوئی مکّہ سے باہر بھاگ جائے گا جیسے عکرمہ بن ابی جہل جو جان بچانے کے لئے حبشہ بھاگ گیا۔ پس اس طرح سارے رؤساء عرب دھ
3420
Because it is beyond human mind to conceive of the dreadfulness of that calamity, a few only of its horrible effects have been pointed out. This and the next verse give some idea of the confusion and distress it will cause. The terrific and cataclysmic happening will scatter the people like flakes of carded wool and they will find refuge nowhere.