شَّمْسُ
Appears 7 times in Quran
Derived Words (3)
Words derived from the stem "شَّمْسُ".
Occurrences in Quran
Found 7 verses containing "شَّمْسُ".
وَٱلشَّمْسُ تَجْرِى لِمُسْتَقَرٍّ لَّهَا ۚ ذَٰلِكَ تَقْدِيرُ ٱلْعَزِيزِ ٱلْعَلِيمِ
6:97; 55:6.
6:97; 55:6.
c
6:97; 55:6.
b
6:97; 55:6.
3239
Commentary:
In the spiritual realm the sun may represent a Law-bearing Prophet.
e
6:97; 55:6.
لَا ٱلشَّمْسُ يَنۢبَغِى لَهَآ أَن تُدْرِكَ ٱلْقَمَرَ وَلَا ٱلَّيْلُ سَابِقُ ٱلنَّهَارِ ۚ وَكُلٌّ فِى فَلَكٍ يَسْبَحُونَ
اس آیت میں یہ بتایا گیا ہے کہ چاند کو بھی طاقت نہیں کہ وہ سورج کے قریب چلا جائے‘ کیونکہ اس صورت میں بھی تباہی آجاتی ہے۔
چونکہ یہاں یہ بتانا مقصود ہے کہ ان کے چلنے میں کوئی روک نہیں‘ اس لئے یَسْبَحُوْنَ کا لفظ استعمال کیا گیا۔ جس کے معنے تیرنے کے ہیں۔ مراد یہ ہے کہ وہ سہولت کے ساتھ چلتے چلے جاتے ہیں۔ اور کوئی روک ان کے راستہ میں پیدا نہیں ہوتی۔ یعنی کوئی سیّارہ دوسرے سیّارے کے راستہ میں آکر اس کو تباہ نہیں کرتا۔
25:63.
21:34.
The reference in this verse is to the floating of the heavenly bodies through space or ether. The Qur’an contradicted the view held for a long time that the heavens were solid in their formation. It is characteristic of the Qur’an that it uses expressions which not only contradict erroneous views and ideas but also anticipate new discoveries in the domain of science and philosophy. The verse also points to the excellent design and order that pervade the entire universe; all the celestial and terrestrial bodies performing their allotted tasks regularly, punctually and unerringly, without trespassing on one another’s sphere of action. The solar system is but one of hundreds of millions of systems, some of which are incalculably larger than it. Yet the countless millions of suns and stars profusely scattered over the immense void are so arranged and distributed in relation to one another as to secure the safety of one and all and to produce everywhere harmony and beauty. Each orb is reflecting the orbit
25:63.
21:34.
Important Words:
یسبحون (float) is derived from سبح which means, he swam. They say تسبح النجوم فی الفلک i.e. the stars swim, float or glide along swiftly in the firmament (Aqrab & Lane).
Commentary:
The reference in this verse is to the floating of the heavenly bodies through space or ether. The Quran contradicted the view held for a long time that the heavens were solid in their formation. It is characteristic of the Quran that it uses expressions which not only contradict erroneous religious beliefs and scientific views but also anticipate new discoveries in the domain of science and philosophy. It has revealed, in plain simple language, scientific truths which were unknown to the world at the time of its revelation and which even remained hidden for centuries afterwards. This alone constitutes sufficient proof that the Quran is the revealed Word of Him Who is the Supreme Source of all knowledge and from Whom nothing is hidden.
The verse also points to the excellent design and order that pervades the entire universe; all the celestial and terrestrial bodies performing their allotted tasks regularly, punctually and unerringly, without trespassing on one another’s sphere of action. "The solar system is but one of hundreds of millions of systems, some of which are incalculably larger than it. Yet the countless millions of suns and stars profusely scattered over the immense void are so arranged and distributed in relation to one another as to secure the safety of one and all and to produce everywhere harmony and beauty. Each orb is reflecting the orbit of every other, yet each proceeds safely on its destined way, and all united, form a glorious harmony of structure and motion." This immaculate design and perfect order pervading the universe unerringly points to a Designer and Controller behind it.
e
25:63.
f
21:34.
1
اس آیت میں یہ بتایا گیا ہے کہ چاند کو بھی طاقت نہیں کہ وہ سورج کے قریب چلا جائے‘ کیونکہ اس صورت میں بھی تباہی آجاتی ہے۔
2
چونکہ یہاں یہ بتانا مقصود ہے کہ ان کے چلنے میں کوئی روک نہیں‘ اس لئے یَسْبَحُوْنَ کا لفظ استعمال کیا گیا۔ جس کے معنے تیرنے کے ہیں۔ مراد یہ ہے کہ وہ سہولت کے ساتھ چلتے چلے جاتے ہیں۔ اور کوئی روک ان کے راستہ میں پیدا نہیں ہوتی۔ یعنی کوئی سیّارہ دوسرے سیّارے کے راستہ میں آکر اس کو تباہ نہیں کرتا۔
a
25:63.
b
21:34.
3241
Important Words:
یسبحون (float) is derived from سبح which means, he swam. They say تسبح النجوم فی الفلک i.e. the stars swim, float or glide along swiftly in the firmament (Aqrab & Lane).
Commentary:
The reference in this verse is to the floating of the heavenly bodies through space or ether. The Quran contradicted the view held for a long time that the heavens were solid in their formation. It is characteristic of the Quran that it uses expressions which not only contradict erroneous religious beliefs and scientific views but also anticipate new discoveries in the domain of science and philosophy. It has revealed, in plain simple language, scientific truths which were unknown to the world at the time of its revelation and which even remained hidden for centuries afterwards. This alone constitutes sufficient proof that the Quran is the revealed Word of Him Who is the Supreme Source of all knowledge and from Whom nothing is hidden.
The verse also points to the excellent design and order that pervades the entire universe; all the celestial and terrestrial bodies performing their allotted tasks regularly, punctually and unerringly, without trespassing on one another’s sphere of action. "The solar system is but one of hundreds of millions of systems, some of which are incalculably larger than it. Yet the countless millions of suns and stars profusely scattered over the immense void are so arranged and distributed in relation to one another as to secure the safety of one and all and to produce everywhere harmony and beauty. Each orb is reflecting the orbit of every other, yet each proceeds safely on its destined way, and all united, form a glorious harmony of structure and motion." This immaculate design and perfect order pervading the universe unerringly points to a Designer and Controller behind it.
b
25:63.
c
21:34.
2446
The reference in this verse is to the floating of the heavenly bodies through space or ether. The Qur’an contradicted the view held for a long time that the heavens were solid in their formation. It is characteristic of the Qur’an that it uses expressions which not only contradict erroneous views and ideas but also anticipate new discoveries in the domain of science and philosophy. The verse also points to the excellent design and order that pervade the entire universe; all the celestial and terrestrial bodies performing their allotted tasks regularly, punctually and unerringly, without trespassing on one another’s sphere of action. The solar system is but one of hundreds of millions of systems, some of which are incalculably larger than it. Yet the countless millions of suns and stars profusely scattered over the immense void are so arranged and distributed in relation to one another as to secure the safety of one and all and to produce everywhere harmony and beauty. Each orb is reflecting the orbit
أَلَمْ تَرَ أَنَّ ٱللَّهَ يَسْجُدُ لَهُۥ مَن فِى ٱلسَّمَٰوَٰتِ وَمَن فِى ٱلْأَرْضِ وَٱلشَّمْسُ وَٱلْقَمَرُ وَٱلنُّجُومُ وَٱلْجِبَالُ وَٱلشَّجَرُ وَٱلدَّوَآبُّ وَكَثِيرٌ مِّنَ ٱلنَّاسِ ۖ وَكَثِيرٌ حَقَّ عَلَيْهِ ٱلْعَذَابُ ۗ وَمَن يُهِنِ ٱللَّهُ فَمَا لَهُۥ مِن مُّكْرِمٍ ۚ إِنَّ ٱللَّهَ يَفْعَلُ مَا يَشَآءُ ۩
13:16; 16:49, 50; 55:7.
安拉已确定了一种规律--------一切被创造的事物, 生物或非生物都得服从的自然规律。服从这些规律是绝对的, 然而还存在某些其他规律--------宗教规律。安拉已赐示指引人们的规律。人们服从或不服从, 乃至反抗这些规律, 都要承受自己违抗所造成的后果。这节经文使除了安拉以外, 以自然界物体作为崇拜对象的多神教徒更清楚地认识到自己是多么愚蠢与无益。这节经文说明世上万物存在都取决于安拉。万物都得服从安拉所制定的规律, 生活中无时无刻都不能没有安拉。因此, 敬慕与崇拜那些本身就该服从安拉所制定规律的事物与生灵, 是十分愚蠢的。
13:16; 16:49, 50; 55:7.
God has fixed certain laws—natural laws, which all created things, animate or inanimate, have to obey. There is no escape from submission to these laws. There are, however, certain other laws—the laws of the Shari‘ah which God has revealed for the guidance of man. Man may obey or disobey and defy these laws and may suffer the consequences of his defiance. The verse further brings home to idolaters the folly and futility of their taking the objects of nature for worship beside Allah. It says that all these things depend upon Him for their very existence. They submit to the laws He has fixed for them and cannot live independently of God for a moment. It is sheer folly, therefore, to adore and worship things and beings which are themselves subject to God-made laws.
13:16; 16:49-50; 55:7.
Commentary:
God has fixed certain laws—natural laws, which all created things, animate or inanimate, have to obey. There is no escape from submission to these laws. There are, however, certain other laws—the laws of the Shari‘ah—which God has made for the guidance of man. These laws man may obey or disobey and defy and thus may suffer the consequences of his defiance.
The verse further brings home to idolaters the folly and futility of their taking the objects of nature for worship besides Allah. It says that all these things depend upon Him for their very existence. They all submit to the laws He has fixed for them and cannot live independently of God for a moment. It is sheer folly, therefore, to adore and worship things and beings which are themselves subject to God-made laws. The expression یسجد له کثیر من الناس و کثیر حق علیه العذاب besides the meaning given in the text, may also mean that many from among men submit to Allah and many others incur His displeasure and punishment because they do not submit to laws made by Him.
a
13:16; 16:49, 50; 55:7.
856
安拉已确定了一种规律--------一切被创造的事物, 生物或非生物都得服从的自然规律。服从这些规律是绝对的, 然而还存在某些其他规律--------宗教规律。安拉已赐示指引人们的规律。人们服从或不服从, 乃至反抗这些规律, 都要承受自己违抗所造成的后果。这节经文使除了安拉以外, 以自然界物体作为崇拜对象的多神教徒更清楚地认识到自己是多么愚蠢与无益。这节经文说明世上万物存在都取决于安拉。万物都得服从安拉所制定的规律, 生活中无时无刻都不能没有安拉。因此, 敬慕与崇拜那些本身就该服从安拉所制定规律的事物与生灵, 是十分愚蠢的。
a
13:16; 16:49-50; 55:7.
2451
Commentary:
God has fixed certain laws—natural laws, which all created things, animate or inanimate, have to obey. There is no escape from submission to these laws. There are, however, certain other laws—the laws of the Shari‘ah—which God has made for the guidance of man. These laws man may obey or disobey and defy and thus may suffer the consequences of his defiance.
The verse further brings home to idolaters the folly and futility of their taking the objects of nature for worship besides Allah. It says that all these things depend upon Him for their very existence. They all submit to the laws He has fixed for them and cannot live independently of God for a moment. It is sheer folly, therefore, to adore and worship things and beings which are themselves subject to God-made laws. The expression یسجد له کثیر من الناس و کثیر حق علیه العذاب besides the meaning given in the text, may also mean that many from among men submit to Allah and many others incur His displeasure and punishment because they do not submit to laws made by Him.
a
13:16; 16:49, 50; 55:7.
1940
God has fixed certain laws—natural laws, which all created things, animate or inanimate, have to obey. There is no escape from submission to these laws. There are, however, certain other laws—the laws of the Shari‘ah which God has revealed for the guidance of man. Man may obey or disobey and defy these laws and may suffer the consequences of his defiance. The verse further brings home to idolaters the folly and futility of their taking the objects of nature for worship beside Allah. It says that all these things depend upon Him for their very existence. They submit to the laws He has fixed for them and cannot live independently of God for a moment. It is sheer folly, therefore, to adore and worship things and beings which are themselves subject to God-made laws.
وَمِنْ ءَايَٰتِهِ ٱلَّيْلُ وَٱلنَّهَارُ وَٱلشَّمْسُ وَٱلْقَمَرُ ۚ لَا تَسْجُدُوا۟ لِلشَّمْسِ وَلَا لِلْقَمَرِ وَٱسْجُدُوا۟ لِلَّهِ ٱلَّذِى خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ
17:13; 40:62.
17:13; 40:62.
17:13; 36:38; 40:62.
Commentary:
The present and the next two verses furnish an argument in support of God’s Unity and Almightiness—two most important Divine attributes related to creation.
b
17:13; 40:62.
b
17:13; 36:38; 40:62.
3587
Commentary:
The present and the next two verses furnish an argument in support of God’s Unity and Almightiness—two most important Divine attributes related to creation.
a
17:13; 40:62.
ٱلشَّمْسُ وَٱلْقَمَرُ بِحُسْبَانٍ
6:97; 36:39, 40.
6:97; 36:39, 40.
c
6:97; 36:39, 40.
c
6:97; 10:6; 36:39-40.
4047
Commentary:
See next verse.
c
6:97; 36:39, 40.
وَجُمِعَ ٱلشَّمْسُ وَٱلْقَمَرُ
经文 “日月被集合在一起” 可以表示整个太阳系将彻底瓦解。这节经文的意思也可指阿拉伯人的政权和伊朗帝国的政权的垮台, 月亮是前者政权的象征, 太阳是后者的象征。这里也可以指月蚀和日蚀。根据圣训, 月蚀和日蚀将在受道教长 (مَهْدِی, Mahdi) 来临的时候在斋月里发生 (بَيْهَقِی, Baihaqī), 这是一个不同寻常的自然现象。这是够奇怪的, 1894 年斋月中日蚀和月蚀都发生了, 当时阿哈默底亚运动的创始人已宣称自己是主许迈喜合和受道教长。
یہ آخری زمانہ میں ظاہر ہونے والی ایک اہم پیشگوئی کی طرف اشارہ ہے۔ یعنی رمضان کے مہینہ میں سورج اور چاند کو گرہن لگنے کی طرف۔
The expression, 'the sun and the moon are brought together,' may signify that the whole solar system will be completely disrupted. Or, the verse may signify the destruction of the political power of the Arabs and of the Iranian empire, the moon being the symbol of the political power of the former and the sun that of the latter. Or, the reference may be to the lunar and solar eclipses which, according to a Hadith, were to occur in the time of the Promised Mahdi in the month of Ramadan (Baihaqi), it being quite an unusual natural phenomenon. Strangely enough, both the sun and the moon were eclipsed in the month of Ramadan in 1894 when the Founder of the Ahmadiyya Movement had already made the claim that he was the Promised Messiah and Mahdi.
Commentary:
The expression, "the sun and the moon are brought together" may signify that the whole solar system will be completely disrupted. Or the words may signify the destruction of the political power of the Arabs and of the Iranian dynasty, the moon being the symbol of the political power of the former and the sun that of the latter. Or the reference may be to the lunar and solar eclipses—a highly unusual phenomenon, which, according to a hadith was to occur in the time of the Promised Mahdi. The hadith is to the following effect: ان لمھدینا اٰیتین لم تکونا منذ خلق السموات و الارض الخ i.e. For our Mahdi there are two signs which have never been witnessed since the time when the heavens and the earth were created, viz. that the moon will be eclipsed on the first night and the sun on the second day in the month of Ramadan(Baihaqi). This meant that the day of the final triumph of Islam and that of the defeat and destruction of the forces of evil will dawn with the Mahdi’s appearance in the world. Strangely enough, both the sun and the moon were eclipsed in the month of Ramadan in 1894 after Ahmad, the Founder of the Ahmadiyya Movement had made the claim that he was the Promised Messiah and Mahdi.
1536
经文 “日月被集合在一起” 可以表示整个太阳系将彻底瓦解。这节经文的意思也可指阿拉伯人的政权和伊朗帝国的政权的垮台, 月亮是前者政权的象征, 太阳是后者的象征。这里也可以指月蚀和日蚀。根据圣训, 月蚀和日蚀将在受道教长 (مَهْدِی, Mahdi) 来临的时候在斋月里发生 (بَيْهَقِی, Baihaqī), 这是一个不同寻常的自然现象。这是够奇怪的, 1894 年斋月中日蚀和月蚀都发生了, 当时阿哈默底亚运动的创始人已宣称自己是主许迈喜合和受道教长。
1
یہ آخری زمانہ میں ظاہر ہونے والی ایک اہم پیشگوئی کی طرف اشارہ ہے۔ یعنی رمضان کے مہینہ میں سورج اور چاند کو گرہن لگنے کی طرف۔
4464
Commentary:
The expression, "the sun and the moon are brought together" may signify that the whole solar system will be completely disrupted. Or the words may signify the destruction of the political power of the Arabs and of the Iranian dynasty, the moon being the symbol of the political power of the former and the sun that of the latter. Or the reference may be to the lunar and solar eclipses—a highly unusual phenomenon, which, according to a hadith was to occur in the time of the Promised Mahdi. The hadith is to the following effect: ان لمھدینا اٰیتین لم تکونا منذ خلق السموات و الارض الخ i.e. For our Mahdi there are two signs which have never been witnessed since the time when the heavens and the earth were created, viz. that the moon will be eclipsed on the first night and the sun on the second day in the month of Ramadan(Baihaqi). This meant that the day of the final triumph of Islam and that of the defeat and destruction of the forces of evil will dawn with the Mahdi’s appearance in the world. Strangely enough, both the sun and the moon were eclipsed in the month of Ramadan in 1894 after Ahmad, the Founder of the Ahmadiyya Movement had made the claim that he was the Promised Messiah and Mahdi.
3179
The expression, 'the sun and the moon are brought together,' may signify that the whole solar system will be completely disrupted. Or, the verse may signify the destruction of the political power of the Arabs and of the Iranian empire, the moon being the symbol of the political power of the former and the sun that of the latter. Or, the reference may be to the lunar and solar eclipses which, according to a Hadith, were to occur in the time of the Promised Mahdi in the month of Ramadan (Baihaqi), it being quite an unusual natural phenomenon. Strangely enough, both the sun and the moon were eclipsed in the month of Ramadan in 1894 when the Founder of the Ahmadiyya Movement had already made the claim that he was the Promised Messiah and Mahdi.
إِذَا ٱلشَّمْسُ كُوِّرَتْ
有一种普遍的说法, 这一经章谈的是最后复生, 在那时候, 我们所知道的自然规律和程序都将不再起作用。但是这一经章总的要旨十分清楚地说明了现实物质世界的情况, 所以如果仅将它看作是指最后复生的话, 这经章中的几节经文就完全没有意义了。事实上, 这一经章谈到了穆圣时代以来, 尤其是在我们时代已经在现实世界上发生的巨大变化。这节经文的意思可以是: 这时全世界笼罩着精神上的黑暗--------精神上的太阳 (穆圣) 之光暗淡或者说完全消失了。这节经文也可以指日蚀和月蚀, 从穆圣的一段圣训中可以看出, 那是发生在受道教长时代, 在斋月中, 这是世界上从未见过的自然现象 (قُطْنِی, Qutni, P.188)。这个日蚀和月蚀发生在1894年和预言完全一样。
یہ اس عارضی ضعف کی طرف اشارہ ہے جو مسلمانوں پر آنے والا تھا۔ رسول کریم صلی اللہ علیہ وسلم کو قرآن مجید میں سورج کہا گیا ہے اور اس آیت میں بتایا گیا ہے کہ ایک زمانہ میں سورج پر پردہ ڈال دیا جائے گا۔ یعنی محمد رسول اللہ صلی اللہ علیہ وسلم کی عظمت لوگوں کے دلوں میں اتنی نہیں رہے گی جس کے آپ مستحق ہیں۔
It is generally said that the Surah deals with the Final Resurrection, when the laws and processes of nature as we know them will cease to operate. But its whole trend and tenor speak so clearly of the conditions which obtain in the physical world that some of the verses will lose all sense if they are taken as referring only to the Final Resurrection. In fact, the Surah speaks of the great changes that have already taken place in the material world and in human life since the time of the Holy Prophet, particularly in our own time. The verse may mean: When there will be spiritual darkness all over the world—the light of the Spiritual Sun (The Holy Prophet) having become dim or disappeared altogether. Or, it may refer to the eclipses of the sun and the moon, which according to a well-known saying of the Holy Prophet, were to take place in the time of the Mahdi, in the month of Ramadan, a phenomenon which the world had never witnessed before (Qutni, p. 188). These eclipses of the sun and the
Important Words:
کورت (wrapped up) is derived from کور. They say کور العمامة i.e. he wound round the turban upon his head. کورت الشمس means, the light of the sun became folded up or became dim or it disappeared or the sun became eclipsed (Aqrab). اذا الشمس کورتmeans, when the sun shall be wound with darkness like a turban; or when it shall be wrapped up and have its light taken away or shall lose its light; or shall be divested of its light; or shall be cast away. These are some of the meanings of the verse given by Jalalain, Qatadah, ‘Ikrimah and Mujahid as quoted by Lane.
Commentary:
It is generally said that this Surah deals with the Resurrection, when the laws and processes of nature as we know them, will cease to operate. But this does not appear to be plausible, the whole trend and tenor of the Surah speaks so patently of the conditions which obtain in the physical world that some of the verses will lose all sense if they are taken as referring to the Final Resurrection. In fact, the Surah speaks of the great changes that have taken place in the material world and in human life since the time of the Holy Prophet, particularly in our own time. The Surah thus makes a special reference to the present era—the era of the Promised Messiah. Some verses may equally be interpreted literally as well as metaphorically.
The Holy Prophet is described in the Quran as the Bright Sun (25:62). The verse, therefore, may mean: When there will be spiritual darkness all over the world—the light of the Spiritual Sun having become dim or having disappeared altogether. Or the verse may refer to the eclipse of the sun and the moon, which according to a well-known saying of the Holy Prophet, was to take place in the time of the Mahdi, a phenomenon that the world had never witnessed before (Qutni, p. 188). A reference to this is also to be found in 75:10. This predicted eclipse of the sun and the moon took place in 1894 in the month of Ramadan.
1607
有一种普遍的说法, 这一经章谈的是最后复生, 在那时候, 我们所知道的自然规律和程序都将不再起作用。但是这一经章总的要旨十分清楚地说明了现实物质世界的情况, 所以如果仅将它看作是指最后复生的话, 这经章中的几节经文就完全没有意义了。事实上, 这一经章谈到了穆圣时代以来, 尤其是在我们时代已经在现实世界上发生的巨大变化。这节经文的意思可以是: 这时全世界笼罩着精神上的黑暗--------精神上的太阳 (穆圣) 之光暗淡或者说完全消失了。这节经文也可以指日蚀和月蚀, 从穆圣的一段圣训中可以看出, 那是发生在受道教长时代, 在斋月中, 这是世界上从未见过的自然现象 (قُطْنِی, Qutni, P.188)。这个日蚀和月蚀发生在1894年和预言完全一样。
1
یہ اس عارضی ضعف کی طرف اشارہ ہے جو مسلمانوں پر آنے والا تھا۔ رسول کریم صلی اللہ علیہ وسلم کو قرآن مجید میں سورج کہا گیا ہے اور اس آیت میں بتایا گیا ہے کہ ایک زمانہ میں سورج پر پردہ ڈال دیا جائے گا۔ یعنی محمد رسول اللہ صلی اللہ علیہ وسلم کی عظمت لوگوں کے دلوں میں اتنی نہیں رہے گی جس کے آپ مستحق ہیں۔
4589
Important Words:
کورت (wrapped up) is derived from کور. They say کور العمامة i.e. he wound round the turban upon his head. کورت الشمس means, the light of the sun became folded up or became dim or it disappeared or the sun became eclipsed (Aqrab). اذا الشمس کورتmeans, when the sun shall be wound with darkness like a turban; or when it shall be wrapped up and have its light taken away or shall lose its light; or shall be divested of its light; or shall be cast away. These are some of the meanings of the verse given by Jalalain, Qatadah, ‘Ikrimah and Mujahid as quoted by Lane.
Commentary:
It is generally said that this Surah deals with the Resurrection, when the laws and processes of nature as we know them, will cease to operate. But this does not appear to be plausible, the whole trend and tenor of the Surah speaks so patently of the conditions which obtain in the physical world that some of the verses will lose all sense if they are taken as referring to the Final Resurrection. In fact, the Surah speaks of the great changes that have taken place in the material world and in human life since the time of the Holy Prophet, particularly in our own time. The Surah thus makes a special reference to the present era—the era of the Promised Messiah. Some verses may equally be interpreted literally as well as metaphorically.
The Holy Prophet is described in the Quran as the Bright Sun (25:62). The verse, therefore, may mean: When there will be spiritual darkness all over the world—the light of the Spiritual Sun having become dim or having disappeared altogether. Or the verse may refer to the eclipse of the sun and the moon, which according to a well-known saying of the Holy Prophet, was to take place in the time of the Mahdi, a phenomenon that the world had never witnessed before (Qutni, p. 188). A reference to this is also to be found in 75:10. This predicted eclipse of the sun and the moon took place in 1894 in the month of Ramadan.
3261
It is generally said that the Surah deals with the Final Resurrection, when the laws and processes of nature as we know them will cease to operate. But its whole trend and tenor speak so clearly of the conditions which obtain in the physical world that some of the verses will lose all sense if they are taken as referring only to the Final Resurrection. In fact, the Surah speaks of the great changes that have already taken place in the material world and in human life since the time of the Holy Prophet, particularly in our own time. The verse may mean: When there will be spiritual darkness all over the world—the light of the Spiritual Sun (The Holy Prophet) having become dim or disappeared altogether. Or, it may refer to the eclipses of the sun and the moon, which according to a well-known saying of the Holy Prophet, were to take place in the time of the Mahdi, in the month of Ramadan, a phenomenon which the world had never witnessed before (Qutni, p. 188). These eclipses of the sun and the