يَوْمَئِذٍ
Appears 59 times in Quran
Occurrences in Quran
Found 50 verses containing "يَوْمَئِذٍ".
مَن جَآءَ بِٱلْحَسَنَةِ فَلَهُۥ خَيْرٌ مِّنْهَا وَهُم مِّن فَزَعٍ يَوْمَئِذٍ ءَامِنُونَ
4:41; 6:161; 28:85.
4:41; 6:161; 28:85.
4:41; 6:161; 28:85.
Commentary:
Those who believed in the Holy Prophet and did righteous deeds had a good reward and became immune from all fear and apprehension about the future. And the burning of heart, as says the next verse, was the lot of the disbelievers and evildoers. These verses may also apply to the condition of believers and disbelievers in the life after death.
a
4:41; 6:161; 28:85.
a
4:41; 6:161; 28:85.
2872
Commentary:
Those who believed in the Holy Prophet and did righteous deeds had a good reward and became immune from all fear and apprehension about the future. And the burning of heart, as says the next verse, was the lot of the disbelievers and evildoers. These verses may also apply to the condition of believers and disbelievers in the life after death.
a
4:41; 6:161; 28:85.
فَعَمِيَتْ عَلَيْهِمُ ٱلْأَنۢبَآءُ يَوْمَئِذٍ فَهُمْ لَا يَتَسَآءَلُونَ
Anba’ (excuses) is the plural of Naba’ which means, important news; information; message; excuse (Lane & Kulliyyat). At the time of Reckoning, the disbelievers will be in utter confusion and despair, and will be completely at a loss to defend themselves. The untenability of all false pleas and excuses becoming manifest they will not be allowed to consult each other to prepare their defence.
‘Amiya ‘Alaihil-Amru means, the affair became obscure or confused to him (Lane).
Important Words:
عمیت (will become obscure) is formed from عمی which means, he was or became blind; he was or became spiritually blind; he failed to see a thing; he was or became stupid or ignorant. They say عمی علیه الامر i.e. the affair became obscure or confused to him. عمیت الاخبار عن فلان means, news or information became hidden to such a one (Aqrab & Lane).
انباء (excuses) is the plural of نبأ which means, important news; information; message; excuse (Lane, Aqrab & Kulliyyat). See also 6:6.
Commentary:
The verse means to say that at the time of reckoning the disbelievers will be in utter confusion and despair and will be completely at a loss how to defend themselves. The untenability of all false pleas and excuses will become manifest to them, and they will not be allowed to consult each other for the sake of preparing their defence.
2923
Important Words:
عمیت (will become obscure) is formed from عمی which means, he was or became blind; he was or became spiritually blind; he failed to see a thing; he was or became stupid or ignorant. They say عمی علیه الامر i.e. the affair became obscure or confused to him. عمیت الاخبار عن فلان means, news or information became hidden to such a one (Aqrab & Lane).
انباء (excuses) is the plural of نبأ which means, important news; information; message; excuse (Lane, Aqrab & Kulliyyat). See also 6:6.
Commentary:
The verse means to say that at the time of reckoning the disbelievers will be in utter confusion and despair and will be completely at a loss how to defend themselves. The untenability of all false pleas and excuses will become manifest to them, and they will not be allowed to consult each other for the sake of preparing their defence.
2227
Anba’ (excuses) is the plural of Naba’ which means, important news; information; message; excuse (Lane & Kulliyyat). At the time of Reckoning, the disbelievers will be in utter confusion and despair, and will be completely at a loss to defend themselves. The untenability of all false pleas and excuses becoming manifest they will not be allowed to consult each other to prepare their defence.
2228
‘Amiya ‘Alaihil-Amru means, the affair became obscure or confused to him (Lane).
وَلِيَعْلَمَ ٱلَّذِينَ نَافَقُوا۟ ۚ وَقِيلَ لَهُمْ تَعَالَوْا۟ قَٰتِلُوا۟ فِى سَبِيلِ ٱللَّهِ أَوِ ٱدْفَعُوا۟ ۖ قَالُوا۟ لَوْ نَعْلَمُ قِتَالًا لَّٱتَّبَعْنَٰكُمْ ۗ هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلْإِيمَٰنِ ۚ يَقُولُونَ بِأَفْوَٰهِهِم مَّا لَيْسَ فِى قُلُوبِهِمْ ۗ وَٱللَّهُ أَعْلَمُ بِمَا يَكْتُمُونَ
48:12.
48:12.
Trials and tribulations are intended to distinguish true believers from those weak of faith. In this way, the sufferings of the Muslims at Uhud proved a blessing in disguise. They served to distinguish the true believers from the Hypocrites who had so far remained mixed up with true believers.
The particle au rendered as "and" literally means "or" and is equivalent to "in other words," or "what is the same thing as" etc.
The expression, Lau Na‘lamu Qitalan, may mean: (1) If we knew that there would be fighting, i.e. we knew that there would be no fighting and that the Muslims would at once run away before their very powerful enemy without giving fight. (2) If we knew it to be a fight, i.e. it was no fight in which the Muslims were going to be engaged but rather their certain destruction in view of the appalling difference between the numbers and equipment of the opposing forces. (3) If we knew how to fight. In this case, the words may be taken to have been spoken ironically, signifying: "We are unaware of the art of war; if we had been acquainted with it, we would have fought along with you." The allusion in the verse is obviously to the defection at Uhud of a party of 300 Hypocrites under their leader ‘Abdullah b. Ubayy, who deserted the Muslims and went back to Medina.
48:12.
Commentary:
Trials come to bring about a distinction between true believers and those weak of faith or insincere. In this way, the sufferings of the Muslims at Uhud proved a blessing in disguise. They served to distinguish the true believers from the hypocrites who had so far remained intermixed with the true believers. While professing to be true Muslims, they were, at heart, enemies of Islam; and their passing for Muslims was injurious to the Muslim community. The believers, taking them for true Muslims, remained unaware of the secret machinations by which they sought to injure the cause of Islam. So it was in the interests of Islam that their hypocrisy became unmasked and the Muslims became on their guard against them. On the other hand, just as the exposure of the hypocrites proved beneficial to the believers, similarly the coming to light of their own sincerity and devotion served a most useful purpose. It served not only to disappoint the enemies of Islam who came to realize that with such devoted followers they could make no headway against Islam, but it also opened their eyes to its truth; for it became clear to them that a religion which could inspire its votaries with such selfless zeal and steadfast devotion could not but be true.
The particle او rendered as "and" in the clause, fight in the cause of Allah and repel the attack of the enemy, literally means "or" and is equivalent to "in other words", or "what is the same thing," etc. It is used here: (1) to explain the meaning of the preceding clause, i.e. fight in the cause of Allah. So the whole sentence would read something like this: "It was said to them (the hypocrites): Come ye, fight in the cause of Allah, which was the same thing as repelling the attack of the enemy." This rendering would go to prove that the Companions of the Holy Prophet waged no aggressive war and all their fighting was undertaken in self-defence. (2) Or the word او (and) is used here in the sense of "at least". According to this rendering, the sentence would mean: "Fight in the cause of Allah; and if you cannot fight in the cause of Allah, at least fight in defence of your own homes and hearths," i.e. your own interests require that you should defend Medina against the attack of the enemy. (3) Or as rendered in the text the word is used in the sense of "and". With this meaning of او, the whole sentence would mean, "fight in the cause of Allah and repel the attack of the enemy."
The expression لو نعلم قتالا translated in the text as, If we knew how to fight, may have three meanings: (1) If we knew that there would be fighting, i.e. we thought there would be no fighting. By using this expression the hypocrites meant that seeing the strength of the enemy, the Muslims would at once run away and there will be no fighting. (2) If we knew it to be a fight, i.e. it was no fight in which the Muslims were going to be engaged, but certain destruction in view of the appalling difference between the numbers and equipment of the opposing forces. (3) Or, as rendered in the text, the expression may mean, if we knew how to fight. In this case, it must be taken to have been used ironically, signifying: "We are unaware of the art of war; if we had been acquainted with it, we would have fought along with you."
The allusion in the verse is obviously to the defection at Uhud of a party of 300 hypocrites under their leader ‘Abdullah bin Ubayy, who, at a crucial moment, deserted the Muslims and went back to Medina, saying, "He (the Prophet) has disregarded my advice and has followed the advice of mere lads". Seeing this, ‘Abdullah bin ‘Amr, father of Jabir, approached him and asked him not to desert the Prophet in that manner, upon which ‘Abdullah replied in the very words quoted by the Quran, i.e. لو نعلم قتالا لا تبعنا کم meaning, "If we knew there would be fighting, we would have surely followed you." At this ‘Abdullah bin ‘Amr exclaimed, saying: "God’s curse be upon you. Surely, He Himself will help His Messenger" (Jarir, iii. 104).
c
48:12.
a
48:12.
450
Commentary:
Trials come to bring about a distinction between true believers and those weak of faith or insincere. In this way, the sufferings of the Muslims at Uhud proved a blessing in disguise. They served to distinguish the true believers from the hypocrites who had so far remained intermixed with the true believers. While professing to be true Muslims, they were, at heart, enemies of Islam; and their passing for Muslims was injurious to the Muslim community. The believers, taking them for true Muslims, remained unaware of the secret machinations by which they sought to injure the cause of Islam. So it was in the interests of Islam that their hypocrisy became unmasked and the Muslims became on their guard against them. On the other hand, just as the exposure of the hypocrites proved beneficial to the believers, similarly the coming to light of their own sincerity and devotion served a most useful purpose. It served not only to disappoint the enemies of Islam who came to realize that with such devoted followers they could make no headway against Islam, but it also opened their eyes to its truth; for it became clear to them that a religion which could inspire its votaries with such selfless zeal and steadfast devotion could not but be true.
The particle او rendered as "and" in the clause, fight in the cause of Allah and repel the attack of the enemy, literally means "or" and is equivalent to "in other words", or "what is the same thing," etc. It is used here: (1) to explain the meaning of the preceding clause, i.e. fight in the cause of Allah. So the whole sentence would read something like this: "It was said to them (the hypocrites): Come ye, fight in the cause of Allah, which was the same thing as repelling the attack of the enemy." This rendering would go to prove that the Companions of the Holy Prophet waged no aggressive war and all their fighting was undertaken in self-defence. (2) Or the word او (and) is used here in the sense of "at least". According to this rendering, the sentence would mean: "Fight in the cause of Allah; and if you cannot fight in the cause of Allah, at least fight in defence of your own homes and hearths," i.e. your own interests require that you should defend Medina against the attack of the enemy. (3) Or as rendered in the text the word is used in the sense of "and". With this meaning of او, the whole sentence would mean, "fight in the cause of Allah and repel the attack of the enemy."
The expression لو نعلم قتالا translated in the text as, If we knew how to fight, may have three meanings: (1) If we knew that there would be fighting, i.e. we thought there would be no fighting. By using this expression the hypocrites meant that seeing the strength of the enemy, the Muslims would at once run away and there will be no fighting. (2) If we knew it to be a fight, i.e. it was no fight in which the Muslims were going to be engaged, but certain destruction in view of the appalling difference between the numbers and equipment of the opposing forces. (3) Or, as rendered in the text, the expression may mean, if we knew how to fight. In this case, it must be taken to have been used ironically, signifying: "We are unaware of the art of war; if we had been acquainted with it, we would have fought along with you."
The allusion in the verse is obviously to the defection at Uhud of a party of 300 hypocrites under their leader ‘Abdullah bin Ubayy, who, at a crucial moment, deserted the Muslims and went back to Medina, saying, "He (the Prophet) has disregarded my advice and has followed the advice of mere lads". Seeing this, ‘Abdullah bin ‘Amr, father of Jabir, approached him and asked him not to desert the Prophet in that manner, upon which ‘Abdullah replied in the very words quoted by the Quran, i.e. لو نعلم قتالا لا تبعنا کم meaning, "If we knew there would be fighting, we would have surely followed you." At this ‘Abdullah bin ‘Amr exclaimed, saying: "God’s curse be upon you. Surely, He Himself will help His Messenger" (Jarir, iii. 104).
a
48:12.
523
Trials and tribulations are intended to distinguish true believers from those weak of faith. In this way, the sufferings of the Muslims at Uhud proved a blessing in disguise. They served to distinguish the true believers from the Hypocrites who had so far remained mixed up with true believers.
524
The particle au rendered as "and" literally means "or" and is equivalent to "in other words," or "what is the same thing as" etc.
525
The expression, Lau Na‘lamu Qitalan, may mean: (1) If we knew that there would be fighting, i.e. we knew that there would be no fighting and that the Muslims would at once run away before their very powerful enemy without giving fight. (2) If we knew it to be a fight, i.e. it was no fight in which the Muslims were going to be engaged but rather their certain destruction in view of the appalling difference between the numbers and equipment of the opposing forces. (3) If we knew how to fight. In this case, the words may be taken to have been spoken ironically, signifying: "We are unaware of the art of war; if we had been acquainted with it, we would have fought along with you." The allusion in the verse is obviously to the defection at Uhud of a party of 300 Hypocrites under their leader ‘Abdullah b. Ubayy, who deserted the Muslims and went back to Medina.
يَوْمَئِذٍ يَوَدُّ ٱلَّذِينَ كَفَرُوا۟ وَعَصَوُا۟ ٱلرَّسُولَ لَوْ تُسَوَّىٰ بِهِمُ ٱلْأَرْضُ وَلَا يَكْتُمُونَ ٱللَّهَ حَدِيثًا
78:41.
آیت میں ’’ان پر زمین کو برابر کر دیا جاتا‘‘ کے الفاظ ہیں۔ لیکن بامحاورہ اردو میں اس کا وہی مطلب ہے جو ہم نے لکھا ہے۔
78:41.
Important Words:
حدیثا (anything) is derived from حدث meaning, it came into existence, not having been before. حدث (haddatha) means, he talked or related or narrated, etc.حدیث means, a piece of information; an announcement; news or tidings; an account; a narration or story; a tradition; a thing or matter that is talked of or narrated or transmitted; any talk or discourse that one hears. The word also means, new or recent or brought into existence newly (Lane & Aqrab).
Commentary:
The expression, will wish that the earth were made level with them, shows that the words 'earth and heaven' as mentioned in the Quran, do not always signify the physical earth and heaven but may represent one’s existing moral and spiritual condition. On the day when men will stand before God, the earth will have ceased to exist for them.
c
78:41.
1
آیت میں ’’ان پر زمین کو برابر کر دیا جاتا‘‘ کے الفاظ ہیں۔ لیکن بامحاورہ اردو میں اس کا وہی مطلب ہے جو ہم نے لکھا ہے۔
b
78:41.
519
Important Words:
حدیثا (anything) is derived from حدث meaning, it came into existence, not having been before. حدث (haddatha) means, he talked or related or narrated, etc.حدیث means, a piece of information; an announcement; news or tidings; an account; a narration or story; a tradition; a thing or matter that is talked of or narrated or transmitted; any talk or discourse that one hears. The word also means, new or recent or brought into existence newly (Lane & Aqrab).
Commentary:
The expression, will wish that the earth were made level with them, shows that the words 'earth and heaven' as mentioned in the Quran, do not always signify the physical earth and heaven but may represent one’s existing moral and spiritual condition. On the day when men will stand before God, the earth will have ceased to exist for them.
b
78:41.
608
Hadith means, a piece of information; an announcement; news or tidings (Lane).
وَيَوْمَ تَقُومُ ٱلسَّاعَةُ يَوْمَئِذٍ يَتَفَرَّقُونَ
مَّن يُصْرَفْ عَنْهُ يَوْمَئِذٍ فَقَدْ رَحِمَهُۥ ۚ وَذَٰلِكَ ٱلْفَوْزُ ٱلْمُبِينُ
Dhalika may either refer to "the averting of punishment" or to "mercy."
Commentary:
The word ذالك (that) may either refer to the "averting of punishment" or to "mercy", for both "mercy" and the "averting of punishing" are manifest triumphs.
764
Commentary:
The word ذالك (that) may either refer to the "averting of punishment" or to "mercy", for both "mercy" and the "averting of punishing" are manifest triumphs.
831
Dhalika may either refer to "the averting of punishment" or to "mercy."
فَأَقِمْ وَجْهَكَ لِلدِّينِ ٱلْقَيِّمِ مِن قَبْلِ أَن يَأْتِىَ يَوْمٌ لَّا مَرَدَّ لَهُۥ مِنَ ٱللَّهِ ۖ يَوْمَئِذٍ يَصَّدَّعُونَ
10:106; 30:31.
یعنی مسلمان غالب آجائیں گے اور اپنا طریق حکومت چلائیں گے۔ جس کا ذکر سورۃ براءۃ میں کیا گیا ہے۔
10:106; 30:31.
10:106; 30:31.
Important Words:
یصدعون (will split up) is derived from صدع (sada‘a). صدعه means, he clove, split or slit it. تصدع القوم means, the people became separated or dispersed. یصدعون means, they will become separated or split up (Lane & Aqrab).
b
10:106; 30:31.
1
یعنی مسلمان غالب آجائیں گے اور اپنا طریق حکومت چلائیں گے۔ جس کا ذکر سورۃ براءۃ میں کیا گیا ہے۔
b
10:106; 30:31.
3022
Important Words:
یصدعون (will split up) is derived from صدع (sada‘a). صدعه means, he clove, split or slit it. تصدع القوم means, the people became separated or dispersed. یصدعون means, they will become separated or split up (Lane & Aqrab).
b
10:106; 30:31.
وَٱلْوَزْنُ يَوْمَئِذٍ ٱلْحَقُّ ۚ فَمَن ثَقُلَتْ مَوَٰزِينُهُۥ فَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
عربی میں فَاء ہے جس کے معنے پس کے ہیں لیکن اردو میں اس کی ضرورت نہیں۔ مضمون فقرہ کی بناوٹ سے معلوم ہوجاتا ہے کہ یہ بات پہلی بات کا نتیجہ ہے۔
21:48; 23:103; 101:9-10.
The language used here is figurative. Material things are weighed in scales made of metal or wood, but the weighing of things which are not material signifies determining their real value, worth or importance.
21:48; 23:103; 101:9-10.
Important Words:
موازینه (whose scales). موازین is the plural of میزان which is derived from وزن. They say وزن الشیء i.e. he weighed the thing, or he determined or estimated the weight of the thing. وزن الشعر means, he composed verses according to the fixed measure. وزن الشیء (with different vowel point at the central root letter) means, the thing became heavy and weighty. وزن which is noun-infinitive means, the act of weighing; or the weight of a thing; or weightiness. وزن الرجل means, he was a person of weighty opinion. میزان means, a weighing instrument; a balance; a pair of scales; the weight of a thing; the measure of a verse (Lane & Aqrab)
Commentary:
The verse does not mean that pairs of scale will actually be set up and human actions and deeds weighed like material things. The language used is figurative. Material things are indeed weighed in scales made of metal or wood, but the weighing of things which are not material means determining their real value or worth or importance.
The verse also throws interesting side-light on the fact that on the Day of Reckoning it is only good works that will carry weight. In the following verse, the Quran makes the point further clear by saying, those whose scales are light, (i.e. those who have no good works to their credit or who have only evil works which carry no weight), it is they who shall have ruined their souls.
c
21:48; 23:103; 101:9-10.
474
这里使用的语言是比喻性的。物质的东西可以在金属或木制的称秤上称重量, 可是不是物质的东西权衡的意思是, 决定它们的真正价值或重要性。
1
عربی میں فَاء ہے جس کے معنے پس کے ہیں لیکن اردو میں اس کی ضرورت نہیں۔ مضمون فقرہ کی بناوٹ سے معلوم ہوجاتا ہے کہ یہ بات پہلی بات کا نتیجہ ہے۔
a
21:48; 23:103; 101:9-10.
913
Important Words:
موازینه (whose scales). موازین is the plural of میزان which is derived from وزن. They say وزن الشیء i.e. he weighed the thing, or he determined or estimated the weight of the thing. وزن الشعر means, he composed verses according to the fixed measure. وزن الشیء (with different vowel point at the central root letter) means, the thing became heavy and weighty. وزن which is noun-infinitive means, the act of weighing; or the weight of a thing; or weightiness. وزن الرجل means, he was a person of weighty opinion. میزان means, a weighing instrument; a balance; a pair of scales; the weight of a thing; the measure of a verse (Lane & Aqrab)
Commentary:
The verse does not mean that pairs of scale will actually be set up and human actions and deeds weighed like material things. The language used is figurative. Material things are indeed weighed in scales made of metal or wood, but the weighing of things which are not material means determining their real value or worth or importance.
The verse also throws interesting side-light on the fact that on the Day of Reckoning it is only good works that will carry weight. In the following verse, the Quran makes the point further clear by saying, those whose scales are light, (i.e. those who have no good works to their credit or who have only evil works which carry no weight), it is they who shall have ruined their souls.
d
21:48; 23:103; 101:9-10.
947
The language used here is figurative. Material things are weighed in scales made of metal or wood, but the weighing of things which are not material signifies determining their real value, worth or importance.
وَمَن يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُۥٓ إِلَّا مُتَحَرِّفًا لِّقِتَالٍ أَوْ مُتَحَيِّزًا إِلَىٰ فِئَةٍ فَقَدْ بَآءَ بِغَضَبٍ مِّنَ ٱللَّهِ وَمَأْوَىٰهُ جَهَنَّمُ ۖ وَبِئْسَ ٱلْمَصِيرُ
这节经文规定和叙述穆斯林军队在对敌作战中可允许的明显退却或撤退: (a) 作为战略或战役调动, 当一支作战部队为了诱骗敌人或占领较好阵地而改变它的位置时; (b) 当一部分军队决定后撤去参加主力部队或其他穆斯林军队去发动对敌战斗时。
The verse defines and describes the circumstances in which an apparent retreat or withdrawal of a Muslim force against the enemy is permitted: (a) As war strategy or battle manoeuvre when a fighting force shifts its position to beguile the enemy or to occupy a better position; (b) when a part of the army decides to fall back to join the main body or another Muslim force before giving battle to the enemy.
Important Words:
متحیزا (turning) is derived from تحیز which is derived from حاز. They say حازہ i.e. he drew, collected or gathered it together. حاز الابل means, he drove the camels. تحیز or تحوز means, he or it writhed or twisted about and turned over and over; or he or it was restless, not remaining still on the ground; or he withdrew or retired to a distance; or he drew back. تحیز الیھم means, he turned or withdrew or retired or joined himself to them (company of men). تحیز also means, he turned aside or withdrew to his place or his proper place. حیز means, a place in which a thing is; the proper or natural place of a thing; the container or receptacle of anything (Lane).
فئة (company) is derived either from فاو i.e. he struck or smote or clove, or from فاء i.e. he returned, or he returned to a good state or condition. The word فئة means, a party, division or distinct body; or a company or congregated body of men; or a party or division of men; or a company of soldiers who fight in the rear of another party or company and to whom the latter has recourse in the case of fear or defeat; or a company of men who (in war) have recourse for aid, one to another (Lane).
Commentary:
The verse is important inasmuch as it defines and describes the circumstances in which an apparent retreat or withdrawal of a Muslim force against an enemy force is allowable. Such a retreat is allowed only on two distinct conditions: firstly, as a war strategy or a battle manoeuvre when a fighting force shifts its position not to fly but to hoodwink the enemy or to occupy a better position; secondly, when a force decides to fall back to join the main army or another Muslim force before giving battle to the enemy. No other retreat or withdrawal is allowed. Muslims must either win or die. Those who turn their backs incur the wrath of God and "Hell shall be their abode."
The words, and Hell shall be his abode, have a double significance: (1) that those who turn back from the battlefield, except in the circumstances stated above, shall be awarded the punishment of Hellfire in the Hereafter; (2) that although such runaways think that by turning back from the field of battle they will find security from danger, the truth is that they will thereby be running into the very jaws of fire, for such ignom-inious defeat will embolden the enemy against them and will open the doors of their persecution wider still.
A fight that begins with a single individual, (a Divine Messenger), arrayed against the entire forces of the world, cannot possibly allow at a later stage the retreat of a believing party against a disbelieving host on the basis of disparity in numbers. Where true faith comes in, numbers do not and indeed cannot count. It must be a fight to the finish, for what does a believer await except one of the two good things—victory or martyrdom (9:52)?
541
这节经文规定和叙述穆斯林军队在对敌作战中可允许的明显退却或撤退: (a) 作为战略或战役调动, 当一支作战部队为了诱骗敌人或占领较好阵地而改变它的位置时; (b) 当一部分军队决定后撤去参加主力部队或其他穆斯林军队去发动对敌战斗时。
1106
Important Words:
متحیزا (turning) is derived from تحیز which is derived from حاز. They say حازہ i.e. he drew, collected or gathered it together. حاز الابل means, he drove the camels. تحیز or تحوز means, he or it writhed or twisted about and turned over and over; or he or it was restless, not remaining still on the ground; or he withdrew or retired to a distance; or he drew back. تحیز الیھم means, he turned or withdrew or retired or joined himself to them (company of men). تحیز also means, he turned aside or withdrew to his place or his proper place. حیز means, a place in which a thing is; the proper or natural place of a thing; the container or receptacle of anything (Lane).
فئة (company) is derived either from فاو i.e. he struck or smote or clove, or from فاء i.e. he returned, or he returned to a good state or condition. The word فئة means, a party, division or distinct body; or a company or congregated body of men; or a party or division of men; or a company of soldiers who fight in the rear of another party or company and to whom the latter has recourse in the case of fear or defeat; or a company of men who (in war) have recourse for aid, one to another (Lane).
Commentary:
The verse is important inasmuch as it defines and describes the circumstances in which an apparent retreat or withdrawal of a Muslim force against an enemy force is allowable. Such a retreat is allowed only on two distinct conditions: firstly, as a war strategy or a battle manoeuvre when a fighting force shifts its position not to fly but to hoodwink the enemy or to occupy a better position; secondly, when a force decides to fall back to join the main army or another Muslim force before giving battle to the enemy. No other retreat or withdrawal is allowed. Muslims must either win or die. Those who turn their backs incur the wrath of God and "Hell shall be their abode."
The words, and Hell shall be his abode, have a double significance: (1) that those who turn back from the battlefield, except in the circumstances stated above, shall be awarded the punishment of Hellfire in the Hereafter; (2) that although such runaways think that by turning back from the field of battle they will find security from danger, the truth is that they will thereby be running into the very jaws of fire, for such ignom-inious defeat will embolden the enemy against them and will open the doors of their persecution wider still.
A fight that begins with a single individual, (a Divine Messenger), arrayed against the entire forces of the world, cannot possibly allow at a later stage the retreat of a believing party against a disbelieving host on the basis of disparity in numbers. Where true faith comes in, numbers do not and indeed cannot count. It must be a fight to the finish, for what does a believer await except one of the two good things—victory or martyrdom (9:52)?
1106
The verse defines and describes the circumstances in which an apparent retreat or withdrawal of a Muslim force against the enemy is permitted: (a) As war strategy or battle manoeuvre when a fighting force shifts its position to beguile the enemy or to occupy a better position; (b) when a part of the army decides to fall back to join the main body or another Muslim force before giving battle to the enemy.
وَتَرَى ٱلْمُجْرِمِينَ يَوْمَئِذٍ مُّقَرَّنِينَ فِى ٱلْأَصْفَادِ
38:39.
38:39.
38:39.
Important Words:
مقرنین (bound) is derived from قرن (qarrana) which is derived from قرن (qarana). They say قرن بین الشیء و الشیء i.e. he brought or placed the two things together. قرن الشیء با لشیء means, he bound the thing with the other, placing them together قرنه (qarrana-hu) means, he collected the thing together and bound it. The Arabs say قرنت الاساری فی الحبال i.e. the captives were bound together with ropes (Aqrab).
الاصفاد (chains) is the plural of الصفد which means: (1) a chain or anything with which a thing is bound or tied; (2) favour or gift bestowed on someone, perhaps because it, as it were, binds the receiver to the giver (Aqrab).
Commentary:
The rewards and punishments of the life to come will represent the disbelievers’ actions in the present life. As in this world sinners commit their deeds at the instigation or with the help of each other, therefore, in the life to come, they will be represented as shackled and bound together, the chains representing the misdeeds of the sinful.
c
38:39.
a
38:39.
1704
Important Words:
مقرنین (bound) is derived from قرن (qarrana) which is derived from قرن (qarana). They say قرن بین الشیء و الشیء i.e. he brought or placed the two things together. قرن الشیء با لشیء means, he bound the thing with the other, placing them together قرنه (qarrana-hu) means, he collected the thing together and bound it. The Arabs say قرنت الاساری فی الحبال i.e. the captives were bound together with ropes (Aqrab).
الاصفاد (chains) is the plural of الصفد which means: (1) a chain or anything with which a thing is bound or tied; (2) favour or gift bestowed on someone, perhaps because it, as it were, binds the receiver to the giver (Aqrab).
Commentary:
The rewards and punishments of the life to come will represent the disbelievers’ actions in the present life. As in this world sinners commit their deeds at the instigation or with the help of each other, therefore, in the life to come, they will be represented as shackled and bound together, the chains representing the misdeeds of the sinful.
a
38:39.
وَأَلْقَوْا۟ إِلَى ٱللَّهِ يَوْمَئِذٍ ٱلسَّلَمَ ۖ وَضَلَّ عَنْهُم مَّا كَانُوا۟ يَفْتَرُونَ
16:29.
16:29.
16:29.
Commentary:
When disbelievers see that their false gods had disowned them they will change their attitude and in a humble and penitent tone will profess their sincere loyalty to God and say that their idol-worship was but a means to an end—to have concentration of mind in worship, and that it was prompted by a sincere desire to win the pleasure of God and not by any motive of rebellion against Him.
e
16:29.
a
16:29.
1888
Commentary:
When disbelievers see that their false gods had disowned them they will change their attitude and in a humble and penitent tone will profess their sincere loyalty to God and say that their idol-worship was but a means to an end—to have concentration of mind in worship, and that it was prompted by a sincere desire to win the pleasure of God and not by any motive of rebellion against Him.
d
16:29.
۞ وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍ يَمُوجُ فِى بَعْضٍ ۖ وَنُفِخَ فِى ٱلصُّورِ فَجَمَعْنَٰهُمْ جَمْعًا
یعنی آخری زمانہ میں یاجوج اور ماجوج آپس میں لڑ پڑیں گے۔ جیسا کہ آج کل ہو رہا ہے کہ روس جس کو بائبل میں یاجوج قرار دیا گیا ہے اور انگلستان جسے بائبل میں ماجوج قرار دیا گیا ہے (دیکھئے حزقیل باب۳۹) یہ دونوں آج کل قرآنی آیت کے مطابق باہم جنگ کی تیاریاں کر رہے ہیں۔
23:102; 36:42; 39:69; 50:21; 69:14.
At the time of the rise to power of Gog and Magog all the peoples of the world will come together and the whole world will become united like one country. And according to the Bible, nation shall fight against nation and kingdom against kingdom and malice, hatred and iniquity will abound. The reference seems to be to the present age. A veritable hell was let loose upon the world in the last two World Wars and human imagination shudders at the destruction that the Third World War will cause. According to Ezekiel (chaps. 38 & 39) the U.S.S.R. is Gog and the Western nations are Magog. Even now they are preparing for Armageddon.
23:102; 36:52; 39:69; 50:21; 69:14.
Commentary:
The verse means to say that at the time of the rise to power of Gog and Magog all peoples of the world will come together and the whole world will become like one country. Nation will fight against nation and kingdom against kingdom and malice, hatred and iniquity will abound. The reference evidently is to the present age.
The rise of Gog and Magog or the Christian nations of the West to great power is also mentioned in 21:97 where it is stated that, breaking through all barriers and impediments, these nations will occupy every position of power and eminence. They will quickly spread all over the world by means of their sea-power (حدب in 21:97 means a high wave). When they have attained great power and have spread all over the world and the nations of the world have paid homage to them, then will the Divine promise about their destruction be fulfilled. The coming of divine visitation will be so sudden and swift that they will be taken completely by surprise and in utter dismay and bewilderment they will say to themselves that they never expected punishment to come upon them so soon. The present verse and vv. 21:97, 98 point to the fact that Gog and Magog will come not through a breach in any wall but over the waves of the seas, in steamships, and will hold sway over all the oceans of the world. They will scour the seas and their sea-journeys will be very quick, easy and comfortable. This prophecy of the Quran has met with remarkable fulfilment in our own time. The western Christian nations have scaled all the heights of material power. Great has been their rise and greater will be their fall!
b
23:102; 36:42; 39:69; 50:21; 69:14.
788
雅朱者和马朱者的势力上升时, 世界上各民族来到一起, 整个世界团结得像一个国家。照 «圣经» 说, 民族与民族王国与王国之间互相作战, 充满着恶意、仇恨和罪恶。这好像指的就是现在。过去的两次世界大战, 真可说是人间火狱, 而人们一想起第三次世界大战会造成的毁灭性的破坏就不寒而栗。根据 «以西结书» (38和39章) 所说, 苏联是雅朱者而西方国家是马朱者。即使是现在, 他们也在准备着 (国际间的) 大决战。
1
یعنی آخری زمانہ میں یاجوج اور ماجوج آپس میں لڑ پڑیں گے۔ جیسا کہ آج کل ہو رہا ہے کہ روس جس کو بائبل میں یاجوج قرار دیا گیا ہے اور انگلستان جسے بائبل میں ماجوج قرار دیا گیا ہے (دیکھئے حزقیل باب۳۹) یہ دونوں آج کل قرآنی آیت کے مطابق باہم جنگ کی تیاریاں کر رہے ہیں۔
a
23:102; 36:52; 39:69; 50:21; 69:14.
2136
Commentary:
The verse means to say that at the time of the rise to power of Gog and Magog all peoples of the world will come together and the whole world will become like one country. Nation will fight against nation and kingdom against kingdom and malice, hatred and iniquity will abound. The reference evidently is to the present age.
The rise of Gog and Magog or the Christian nations of the West to great power is also mentioned in 21:97 where it is stated that, breaking through all barriers and impediments, these nations will occupy every position of power and eminence. They will quickly spread all over the world by means of their sea-power (حدب in 21:97 means a high wave). When they have attained great power and have spread all over the world and the nations of the world have paid homage to them, then will the Divine promise about their destruction be fulfilled. The coming of divine visitation will be so sudden and swift that they will be taken completely by surprise and in utter dismay and bewilderment they will say to themselves that they never expected punishment to come upon them so soon. The present verse and vv. 21:97, 98 point to the fact that Gog and Magog will come not through a breach in any wall but over the waves of the seas, in steamships, and will hold sway over all the oceans of the world. They will scour the seas and their sea-journeys will be very quick, easy and comfortable. This prophecy of the Quran has met with remarkable fulfilment in our own time. The western Christian nations have scaled all the heights of material power. Great has been their rise and greater will be their fall!
a
23:102; 36:42; 39:69; 50:21; 69:14.
1734
At the time of the rise to power of Gog and Magog all the peoples of the world will come together and the whole world will become united like one country. And according to the Bible, nation shall fight against nation and kingdom against kingdom and malice, hatred and iniquity will abound. The reference seems to be to the present age. A veritable hell was let loose upon the world in the last two World Wars and human imagination shudders at the destruction that the Third World War will cause. According to Ezekiel (chaps. 38 & 39) the U.S.S.R. is Gog and the Western nations are Magog. Even now they are preparing for Armageddon.
وَعَرَضْنَا جَهَنَّمَ يَوْمَئِذٍ لِّلْكَٰفِرِينَ عَرْضًا
降临在雅朱者和马朱者身上的那个可畏和毁灭性的安拉的惩罚, 见第55章 «永久仁慈的主»。
For the dreadful and devastating Divine punishment that shall descend upon Gog and Magog see Surah Ar-Rahman.
Commentary:
Those will be terrible days. The fire of Hell will be kindled for the sinful. Nation will rise against nation and kingdom against kingdom and man will consign God to oblivion and, sinking in sin and iniquity, he will render himself deserving of Divine punishment.
789
降临在雅朱者和马朱者身上的那个可畏和毁灭性的安拉的惩罚, 见第55章 «永久仁慈的主»。
2137
Commentary:
Those will be terrible days. The fire of Hell will be kindled for the sinful. Nation will rise against nation and kingdom against kingdom and man will consign God to oblivion and, sinking in sin and iniquity, he will render himself deserving of Divine punishment.
1734A
For the dreadful and devastating Divine punishment that shall descend upon Gog and Magog see Surah Ar-Rahman.
يَوْمَ يُنفَخُ فِى ٱلصُّورِ ۚ وَنَحْشُرُ ٱلْمُجْرِمِينَ يَوْمَئِذٍ زُرْقًا
اس جگہ یہ واضح کر دیا گیا ہے کہ یہ یورپین قوموں کا ذکر ہے جن کی آنکھیں نیلی ہوتی ہیں۔ اور اگلی آیت میں بتایا ہے کہ وہ اپنی ترقی کے بعد تنزل کے زمانہ میں کہیں گے کہ ہم تو صرف د س رہے ہیں یعنی دس صدیاں اور یورپین قوموں کی ترقی کا زمانہ اتنا ہی بنتا ہے۔
18:100; 27:88; 36:52; 78:19.
The allusion in this verse primarily seems to be to the Western Christian nations who have blue eyes and are spiritually blind and possess an undying hatred for Islam.
18:100; 27:88; 36:52; 78:19.
Important Words:
زرقاً (blue-eyed) is the plural of ازرق and is derived from زرق which means, (1) he was blue-eyed or grey-eyed or of a greenish hue in the eye; (2) he was or became blind.زرقت او أزرقت عینه نحوی means, his eye turned towards me so that the white thereof appeared i.e. he looked askance at me on account of hatred or fear. أزرق is an epithet applied to a man having what is termed زرقة (blue colour) of the eye; blue-eyed; grey-eyed; blind from what is commonly termed as a cataract in the eye (Lane & Aqrab).
Commentary:
The allusion in this verse primarily seems to be to the Western Christian nations who have blue eyes and are spiritually blind and possess an undying hatred for Islam.
b
18:100; 27:88; 36:52; 78:19.
816
这节经文的意思似乎暗指的是西方基督教民族。他们是蓝眼睛, 精神上是盲人, 对伊斯兰教始终心怀憎恨。
1
اس جگہ یہ واضح کر دیا گیا ہے کہ یہ یورپین قوموں کا ذکر ہے جن کی آنکھیں نیلی ہوتی ہیں۔ اور اگلی آیت میں بتایا ہے کہ وہ اپنی ترقی کے بعد تنزل کے زمانہ میں کہیں گے کہ ہم تو صرف د س رہے ہیں یعنی دس صدیاں اور یورپین قوموں کی ترقی کا زمانہ اتنا ہی بنتا ہے۔
b
18:100; 27:88; 36:52; 78:19.
2312
Important Words:
زرقاً (blue-eyed) is the plural of ازرق and is derived from زرق which means, (1) he was blue-eyed or grey-eyed or of a greenish hue in the eye; (2) he was or became blind.زرقت او أزرقت عینه نحوی means, his eye turned towards me so that the white thereof appeared i.e. he looked askance at me on account of hatred or fear. أزرق is an epithet applied to a man having what is termed زرقة (blue colour) of the eye; blue-eyed; grey-eyed; blind from what is commonly termed as a cataract in the eye (Lane & Aqrab).
Commentary:
The allusion in this verse primarily seems to be to the Western Christian nations who have blue eyes and are spiritually blind and possess an undying hatred for Islam.
b
18:100; 27:88; 36:52; 78:19.
1849
The allusion in this verse primarily seems to be to the Western Christian nations who have blue eyes and are spiritually blind and possess an undying hatred for Islam.
يَوْمَئِذٍ يَتَّبِعُونَ ٱلدَّاعِىَ لَا عِوَجَ لَهُۥ ۖ وَخَشَعَتِ ٱلْأَصْوَاتُ لِلرَّحْمَٰنِ فَلَا تَسْمَعُ إِلَّا هَمْسًا
یعنی جب دوسری قوموں پر تباہی آنی شروع ہوگی اور پہاڑ جیسی مضبوط قومیں تباہ ہو کر زمین سے لگ جائیں گی۔ تب لوگ اس نبی کو ماننے لگ جائیں گے جس کی تعلیم میں کوئی کجی نہ ہوگی۔ یعنی محمد رسول اللہ صلی اللہ علیہ وسلم‘ جیسا کہ قرآن کریم میں قرآنی تعلیم کی باربار یہی تعریف آتی ہے۔
یعنی ڈر کے مارے آوازیں دب جائیں گی۔
The Holy Prophet.
Important Words:
ھمساً (subdued sound) is derived from ھمس (hamasa). They say ھمس الصوت i.e. he whispered in a subdued tone. ھمس الطعامmeans, he chewed the food while his mouth was shut. ھمس الی بحدیثه means, he narrated to me his story in a low voice. ھمس بالقدم means, he walked stealthily. الھمس means, low or subdued voice; or subdued sound of footsteps. أخذا ھمساً means, I seized him with a terrible seizure (Aqrab).
Commentary:
الداعی (the Caller) may refer to the Holy Prophet or his representative or Khalifah. The verse also alludes to the decline and ultimate destruction of the material power of the West and to the rise and ascendancy of Islam through a great Muslim Caller i.e. the Promised Messiah.
1
یعنی جب دوسری قوموں پر تباہی آنی شروع ہوگی اور پہاڑ جیسی مضبوط قومیں تباہ ہو کر زمین سے لگ جائیں گی۔ تب لوگ اس نبی کو ماننے لگ جائیں گے جس کی تعلیم میں کوئی کجی نہ ہوگی۔ یعنی محمد رسول اللہ صلی اللہ علیہ وسلم‘ جیسا کہ قرآن کریم میں قرآنی تعلیم کی باربار یہی تعریف آتی ہے۔
2
یعنی ڈر کے مارے آوازیں دب جائیں گی۔
2318
Important Words:
ھمساً (subdued sound) is derived from ھمس (hamasa). They say ھمس الصوت i.e. he whispered in a subdued tone. ھمس الطعامmeans, he chewed the food while his mouth was shut. ھمس الی بحدیثه means, he narrated to me his story in a low voice. ھمس بالقدم means, he walked stealthily. الھمس means, low or subdued voice; or subdued sound of footsteps. أخذا ھمساً means, I seized him with a terrible seizure (Aqrab).
Commentary:
الداعی (the Caller) may refer to the Holy Prophet or his representative or Khalifah. The verse also alludes to the decline and ultimate destruction of the material power of the West and to the rise and ascendancy of Islam through a great Muslim Caller i.e. the Promised Messiah.
1853
The Holy Prophet.
يَوْمَئِذٍ لَّا تَنفَعُ ٱلشَّفَٰعَةُ إِلَّا مَنْ أَذِنَ لَهُ ٱلرَّحْمَٰنُ وَرَضِىَ لَهُۥ قَوْلًا
21:29; 78:39.
اس آیت میں عیسائیوں کا ردّ کیا گیا ہے۔ جو مسیحؑ کو شفیع کہتے ہیں اور محمد رسول اللہ صلی اللہ علیہ وسلم کے شفیع ہونے کا اعلان کیا گیا ہے۔ کیونکہ صرف وہی ہیں جو رحمان پر ایمان لانے پر زور دیتے ہیں اور جن کی شفاعت کو قرآنی کلام نے جائز رکھا ہے لیکن مسیحیت اس کے برخلاف رحمانیت کی منکر ہے اس لئے اس آیت میں شفاعت کی اجازت صرف رسول اللہ صلی اللہ علیہ وسلم کے حق میں ہے۔
21:29; 78:39.
21:29; 78:39.
Commentary:
The words "in whose case the Gracious God grants permission" may apply to both the intercessor and the person for whom intercession is made.
The expression "and with whose word of faith He is pleased" refers to Muslims. Elsewhere the Quran says about the true followers of Islam: "Allah is well pleased with them, and they are well pleased with Him" (58:23). The verse under comment means to say that at that time Islam will be in the ascendance and all progress and prosperity will fall to the lot of its followers. Allah will be well pleased with them and they will be well pleased with Him.
b
21:29; 78:39.
3
اس آیت میں عیسائیوں کا ردّ کیا گیا ہے۔ جو مسیحؑ کو شفیع کہتے ہیں اور محمد رسول اللہ صلی اللہ علیہ وسلم کے شفیع ہونے کا اعلان کیا گیا ہے۔ کیونکہ صرف وہی ہیں جو رحمان پر ایمان لانے پر زور دیتے ہیں اور جن کی شفاعت کو قرآنی کلام نے جائز رکھا ہے لیکن مسیحیت اس کے برخلاف رحمانیت کی منکر ہے اس لئے اس آیت میں شفاعت کی اجازت صرف رسول اللہ صلی اللہ علیہ وسلم کے حق میں ہے۔
a
21:29; 78:39.
2319
Commentary:
The words "in whose case the Gracious God grants permission" may apply to both the intercessor and the person for whom intercession is made.
The expression "and with whose word of faith He is pleased" refers to Muslims. Elsewhere the Quran says about the true followers of Islam: "Allah is well pleased with them, and they are well pleased with Him" (58:23). The verse under comment means to say that at that time Islam will be in the ascendance and all progress and prosperity will fall to the lot of its followers. Allah will be well pleased with them and they will be well pleased with Him.
b
21:29; 78:39.
ٱلْمُلْكُ يَوْمَئِذٍ لِّلَّهِ يَحْكُمُ بَيْنَهُمْ ۚ فَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ فِى جَنَّٰتِ ٱلنَّعِيمِ
13:30; 14:24; 18:31; 30:16; 68:35; 78:32-37.
25:27.
Besides being of general application the verse may particularly refer to the Fall of Mecca. On that day the Kingdom of God was established in Arabia and idolatry departed from its stronghold never to return, and Divine Judgment was pronounced in the following words, 'Truth has come and falsehood has vanished away. Falsehood does indeed vanish away fast' (17:82).
6:74; 25:27.
13:30; 14:24; 18:31; 30:16; 68:35; 78:32-37.
Commentary:
Besides being of general application the verse may particularly refer to the Fall of Mecca. On that day the Kingdom of God became established in Arabia and idolatry departed from its stronghold never to return, and Divine judgement was pronounced in the words, "Truth has come and falsehood has vanished away. Falsehood does indeed vanish away fast" (17:82).
The words, "Gardens of Bliss" may refer to the fertile lands of Iraq, Syria and Egypt which after the conquest of Arabia fell to the victorious arms of the Muslims.
Here as also in 25:27 it is said that "The Kingdom on that day will be Allah’s." In 1:4 it is stated, "Allah is the Master of the Day of Judgement" and in 3:27, "He is the Lord of Sovereignty." So God as represented by Islam is not only ملک (Malik) meaning King, but He is also مالک (Malik) i.e. Master and even مالک الملک, which signifies that He is such a King that He has complete possession, and undisputed and undivided ownership of all those things of which He is the Master.
c
25:27.
d
13:30; 14:24; 18:31; 30:16; 68:35; 78:32-37.
875
除了一般意思外, 这节经文特指麦加的攻克。那天, 安拉的王国在阿拉伯建立, 从此偶像的崇拜一去不复返了。安拉的判决已经宣布: “现在真理来了, 虚伪消灭了。虚伪是必然要消灭的。”(17:82)。
a
6:74; 25:27.
b
13:30; 14:24; 18:31; 30:16; 68:35; 78:32-37.
2486
Commentary:
Besides being of general application the verse may particularly refer to the Fall of Mecca. On that day the Kingdom of God became established in Arabia and idolatry departed from its stronghold never to return, and Divine judgement was pronounced in the words, "Truth has come and falsehood has vanished away. Falsehood does indeed vanish away fast" (17:82).
The words, "Gardens of Bliss" may refer to the fertile lands of Iraq, Syria and Egypt which after the conquest of Arabia fell to the victorious arms of the Muslims.
Here as also in 25:27 it is said that "The Kingdom on that day will be Allah’s." In 1:4 it is stated, "Allah is the Master of the Day of Judgement" and in 3:27, "He is the Lord of Sovereignty." So God as represented by Islam is not only ملک (Malik) meaning King, but He is also مالک (Malik) i.e. Master and even مالک الملک, which signifies that He is such a King that He has complete possession, and undisputed and undivided ownership of all those things of which He is the Master.
a
13:30; 14:24; 18:31; 30:16; 68:35; 78:32-37.
c
25:27.
1966
Besides being of general application the verse may particularly refer to the Fall of Mecca. On that day the Kingdom of God was established in Arabia and idolatry departed from its stronghold never to return, and Divine Judgment was pronounced in the following words, 'Truth has come and falsehood has vanished away. Falsehood does indeed vanish away fast' (17:82).
فَإِذَا نُفِخَ فِى ٱلصُّورِ فَلَآ أَنسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَآءَلُونَ
18:100; 36:52; 50:21; 69:14.
When punishment overtakes a people, pedigree, descent and relationship prove of no avail. On the Judgment Day good works alone will be of any use or benefit to man and not his blood relations or friendships.
18:100; 36:52; 50:21; 69:14.
Commentary:
The verse means to say that when punishment overtakes a people, nobility of pedigree, descent or relationship proves of no avail. On the Judgement Day also good works alone will be of use or benefit to man and not his blood relations or friendships.
d
18:100; 36:52; 50:21; 69:14.
894
当惩罚降临一个人身上, 血统和家族的关系完全无用。在审判日那天, 只有良好的德行才是有用及有益于人的, 而不是他的血缘关系或友情关系。
a
18:100; 36:52; 50:21; 69:14.
2580
Commentary:
The verse means to say that when punishment overtakes a people, nobility of pedigree, descent or relationship proves of no avail. On the Judgement Day also good works alone will be of use or benefit to man and not his blood relations or friendships.
c
18:100; 36:52; 50:21; 69:14.
2018
When punishment overtakes a people, pedigree, descent and relationship prove of no avail. On the Judgment Day good works alone will be of any use or benefit to man and not his blood relations or friendships.
أَصْحَٰبُ ٱلْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُّسْتَقَرًّا وَأَحْسَنُ مَقِيلًا
Commentary:
The verse signifies that whereas the work of disbelievers will be completely destroyed, the life of believers will be a life of perfect and perpetual calm and tranquillity. They will pass their days and nights in undisturbed composure and equanimity.
2661
Commentary:
The verse signifies that whereas the work of disbelievers will be completely destroyed, the life of believers will be a life of perfect and perpetual calm and tranquillity. They will pass their days and nights in undisturbed composure and equanimity.
ٱلْمُلْكُ يَوْمَئِذٍ ٱلْحَقُّ لِلرَّحْمَٰنِ ۚ وَكَانَ يَوْمًا عَلَى ٱلْكَٰفِرِينَ عَسِيرًا
6:74; 22:57.
6:74; 22:57.
The day of Badr was indeed a most distressful day for disbelievers. It was on that day that the foundations of Islam were firmly laid and the Quraish had realised to their bitter mortification and discomfiture that it had come to stay.
6:74; 22:57.
Important Words:
عسیرا (hard) is derived from عسر which means, it was or became difficult, hard, hard to be borne or endured, hard to be done. حاجة عسیرة means, a want difficult of attainment. یوم عسیر means, a day of difficulties; a hard, distressful or calamitous day; an unfortunate or unlucky day (Lane & Aqrab).
Commentary:
The day of Badr was indeed a most distressful day for disbelievers. It was on that day that the foundations of Islam were firmly laid and the Quraish had realized to their bitter mortification and discomfiture that it had come to stay. They had not the faintest idea that a small band of only 313 men, without adequate arms, ammunition or implements of war, will inflict a most crushing defeat on them and "the glory of Kedar will depart forever". It was on the battlefield of Badr that the great fighters and leaders of the Quraish were killed. That battle has therefore rightly been called one of the greatest battles in history. In that battle the fate of Islam—in fact, the fate of humanity itself—hung in the balance and the victory of Islam was the triumph of humanity.
b
6:74; 22:57.
b
6:74; 22:57.
2663
Important Words:
عسیرا (hard) is derived from عسر which means, it was or became difficult, hard, hard to be borne or endured, hard to be done. حاجة عسیرة means, a want difficult of attainment. یوم عسیر means, a day of difficulties; a hard, distressful or calamitous day; an unfortunate or unlucky day (Lane & Aqrab).
Commentary:
The day of Badr was indeed a most distressful day for disbelievers. It was on that day that the foundations of Islam were firmly laid and the Quraish had realized to their bitter mortification and discomfiture that it had come to stay. They had not the faintest idea that a small band of only 313 men, without adequate arms, ammunition or implements of war, will inflict a most crushing defeat on them and "the glory of Kedar will depart forever". It was on the battlefield of Badr that the great fighters and leaders of the Quraish were killed. That battle has therefore rightly been called one of the greatest battles in history. In that battle the fate of Islam—in fact, the fate of humanity itself—hung in the balance and the victory of Islam was the triumph of humanity.
b
6:74; 22:57.
2074
The day of Badr was indeed a most distressful day for disbelievers. It was on that day that the foundations of Islam were firmly laid and the Quraish had realised to their bitter mortification and discomfiture that it had come to stay.
يَوْمَئِذٍ يُوَفِّيهِمُ ٱللَّهُ دِينَهُمُ ٱلْحَقَّ وَيَعْلَمُونَ أَنَّ ٱللَّهَ هُوَ ٱلْحَقُّ ٱلْمُبِينُ
20:115; 22:63; 23:117.
Important Words:
دینھم (their due). دین is derived from دان. See 1:4.
Commentary:
All truth is relative. A thing may be true from one angle or one point of view but false from another angle. It is God alone Who is Absolute Truth.
a
20:115; 22:63; 23:117.
903
一切真理都是相对的。一件事物可能从某个角度或观点上来看是正确的, 而从另一角度来看却是错误的。只有安拉是绝对真理。
a
20:115; 22:63; 23:117.
2608
Important Words:
دینھم (their due). دین is derived from دان. See 1:4.
Commentary:
All truth is relative. A thing may be true from one angle or one point of view but false from another angle. It is God alone Who is Absolute Truth.
a
20:115; 22:63; 23:117.
2040
All truth is relative. A thing may be true from one angle or one point of view, but false from another angle. It is God alone Who is Absolute Truth.
يَوْمَ يَرَوْنَ ٱلْمَلَٰٓئِكَةَ لَا بُشْرَىٰ يَوْمَئِذٍ لِّلْمُجْرِمِينَ وَيَقُولُونَ حِجْرًا مَّحْجُورًا
6:9, 159.
6:9, 159.
An Arab would use the words Hijran Mahjuran when he is faced with a thing he does not like, meaning 'let it remain away from me so that I should not suffer from it' (Lane & Mufradat). In reply to their first insolent demand mentioned in the preceding verse, disbelievers are told that angels will certainly descend, but they will be angels of punishment and when they come, the disbelievers will hate the very sight of them and will pray that a strong barrier might be set up between them and the angels.
6:9,159.
Important Words:
حجرا محجورا (a strong barrier). حجر is derived from حجر (hajara) which means, he prevented, hindered, debarred, forbade or prohibited. They say لاحجرعنه i.e. there is no protection from him or it.حجر علیه means, the judge prohibited him from disposing of his property as he liked. حجر (hijrun) means, hindrance, barrier, protection, defence, prohibition, or prohibited, inviolable or sacred; any garden or walled garden; bosom; relationship that prohibits marriage; intellect or reason. ھذا حجر علیک means, this is forbidden to thee. An Arab would use the words حجرا محجورا when he is faced with a thing he does not like, meaning "let it remain away from me so that I should not suffer from it" (Lane, Mufradat & Aqrab). See also 6:139.
Commentary:
In reply to the first insolent demand the verse warns disbelievers that angels will certainly descend, but they will be angels of punishment and when they come, the disbelievers will hate the very sight of them and will pray that a strong barrier might be set up between them and the angels.
c
6:9, 159.
a
6:9,159.
2659
Important Words:
حجرا محجورا (a strong barrier). حجر is derived from حجر (hajara) which means, he prevented, hindered, debarred, forbade or prohibited. They say لاحجرعنه i.e. there is no protection from him or it.حجر علیه means, the judge prohibited him from disposing of his property as he liked. حجر (hijrun) means, hindrance, barrier, protection, defence, prohibition, or prohibited, inviolable or sacred; any garden or walled garden; bosom; relationship that prohibits marriage; intellect or reason. ھذا حجر علیک means, this is forbidden to thee. An Arab would use the words حجرا محجورا when he is faced with a thing he does not like, meaning "let it remain away from me so that I should not suffer from it" (Lane, Mufradat & Aqrab). See also 6:139.
Commentary:
In reply to the first insolent demand the verse warns disbelievers that angels will certainly descend, but they will be angels of punishment and when they come, the disbelievers will hate the very sight of them and will pray that a strong barrier might be set up between them and the angels.
c
6:9, 159.
2072
An Arab would use the words Hijran Mahjuran when he is faced with a thing he does not like, meaning 'let it remain away from me so that I should not suffer from it' (Lane & Mufradat). In reply to their first insolent demand mentioned in the preceding verse, disbelievers are told that angels will certainly descend, but they will be angels of punishment and when they come, the disbelievers will hate the very sight of them and will pray that a strong barrier might be set up between them and the angels.
فَإِنَّهُمْ يَوْمَئِذٍ فِى ٱلْعَذَابِ مُشْتَرِكُونَ
وَقِهِمُ ٱلسَّيِّـَٔاتِ ۚ وَمَن تَقِ ٱلسَّيِّـَٔاتِ يَوْمَئِذٍ فَقَدْ رَحِمْتَهُۥ ۚ وَذَٰلِكَ هُوَ ٱلْفَوْزُ ٱلْعَظِيمُ
6:17.
6:17.
6:17.
Commentary:
There could be no greater success in life than that a person should get the best reward for all his good actions and be saved from the evil consequences of his lapses. This is what true believers receive in this world and will receive in the life to come.
a
6:17.
a
6:17.
3501
Commentary:
There could be no greater success in life than that a person should get the best reward for all his good actions and be saved from the evil consequences of his lapses. This is what true believers receive in this world and will receive in the life to come.
b
6:17.
ٱسْتَجِيبُوا۟ لِرَبِّكُم مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لَّا مَرَدَّ لَهُۥ مِنَ ٱللَّهِ ۚ مَا لَكُم مِّن مَّلْجَإٍ يَوْمَئِذٍ وَمَا لَكُم مِّن نَّكِيرٍ
اس جگہ لفظ نَکِیْر ہے جس کے معنے انکار کے ہیں (مفردات)
39:55.
Commentary:
After having described in the preceding verses the pitiable condition of disbelievers when they would be brought as criminals before the Judgement Seat of God, in the present verse they are warned not to treat lightly the Divine Message, but follow the Prophet and abide by God’s commandments before the awful day arrives.
2
اس جگہ لفظ نَکِیْر ہے جس کے معنے انکار کے ہیں (مفردات)
a
39:55.
3635
Commentary:
After having described in the preceding verses the pitiable condition of disbelievers when they would be brought as criminals before the Judgement Seat of God, in the present verse they are warned not to treat lightly the Divine Message, but follow the Prophet and abide by God’s commandments before the awful day arrives.
وَلِلَّهِ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ وَيَوْمَ تَقُومُ ٱلسَّاعَةُ يَوْمَئِذٍ يَخْسَرُ ٱلْمُبْطِلُونَ
Commentary:
The verse implies that as God is the King of the heavens and the earth, He will give the sovereignty of the earth to His righteous servants.
The "Hour" referred to in the verse may signify the day of the final discomfiture of falsehood in this world —preferably the day when Mecca fell.
3750
Commentary:
The verse implies that as God is the King of the heavens and the earth, He will give the sovereignty of the earth to His righteous servants.
The "Hour" referred to in the verse may signify the day of the final discomfiture of falsehood in this world —preferably the day when Mecca fell.
فَوَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
وَٱنشَقَّتِ ٱلسَّمَآءُ فَهِىَ يَوْمَئِذٍ وَاهِيَةٌ
55:38; 84:2.
یعنی مکہ والوں کاآسمان یعنی ان کا مذہب بالکل کھوکھلا ہو جائے گا اور لوگوں کے دلوں میں سے اس کی سچائی پر یقین جاتا رہے گا۔
55:38; 84:2.
55:38; 84:2.
Important Words:
واھیة (frail) is derived from وھی. They say وھی الشیء i.e. the thing became worn out and weak. وھی الحائط means, the wall was about to fall. وھی الثوب means, the cloth was worn out. واھیة means, weak, frail; broken or rent (Aqrab).
Commentary:
The reference in the verse may be to some natural phenomenon which took the form of Divine punishment. Or the word السماء meaning the covering overhead, the verse may signify that the covering over the heads of disbelievers would cleave asunder, i.e. with the Fall of Mecca their political power would vanish and no protection or asylum would remain for them except that they should join the fold of Islam.
d
55:38; 84:2.
3
یعنی مکہ والوں کاآسمان یعنی ان کا مذہب بالکل کھوکھلا ہو جائے گا اور لوگوں کے دلوں میں سے اس کی سچائی پر یقین جاتا رہے گا۔
a
55:38; 84:2.
4351
Important Words:
واھیة (frail) is derived from وھی. They say وھی الشیء i.e. the thing became worn out and weak. وھی الحائط means, the wall was about to fall. وھی الثوب means, the cloth was worn out. واھیة means, weak, frail; broken or rent (Aqrab).
Commentary:
The reference in the verse may be to some natural phenomenon which took the form of Divine punishment. Or the word السماء meaning the covering overhead, the verse may signify that the covering over the heads of disbelievers would cleave asunder, i.e. with the Fall of Mecca their political power would vanish and no protection or asylum would remain for them except that they should join the fold of Islam.
d
55:38; 84:2.
وَٱلْمَلَكُ عَلَىٰٓ أَرْجَآئِهَا ۚ وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَٰنِيَةٌ
39:76; 40:8.
عَرْش (‘Arsh, 帝位) 代表安拉超越的常德, 即安拉独一无二的特性。这种常德通过安拉的类似的常德而显示出来, 在这节经文中被描写为扶持安拉的帝位的支承者。后一种常德就是 رَب (Rabb), رَحْمٰن (Rahman) رَحِيْم (Rahim) 和 مٰلِكِ يَوْمِ الدِّيْن (Malik-e-Yaumid-Din), 这些就是世界得以维持而主要涉及人类命运和生活的基本的真主常德。由于其庄严、令人敬畏和伟大, 这四种真主的常德将在末日审判时双重显示。这句话的意思也可以是, 这四种相应的超越的常德在那天将跟那四种类似的常德也一起起作用。因为真主的常德是通过众天使显示的, 因此就说, 有八位天使在那伟大的日子里为扶持安拉帝位者。这是一种错误的看法, 说什么因为这节经文把帝位说成是由众天使 “扶持” 的, 所以一定是有形的东西。但是用在 «古兰经» 中的 حَمَلَ (Hamala) 这个字不仅是指物质意义上扶持一件东西, 也是一种比喻的指称。在 33:73 中人被说成是 “负担法典” 即经典, 但经典不是有形的东西。同样, 天使扶持 ‘Arsh (安拉的帝位) 的意思是, 真主的常德的真实性通过天使露出和显示。我们不能理解和认识安拉超越的常德 (安拉的帝位), 除非通过他的类似常德。因此安拉的类似常德似乎就是扶持安拉超越的常德 (他的帝位) 者。还据说, عَرْش (‘Arsh) 被说成 “是在水上” 的 (11:8); 水是一个被创造的元素, 因此也一定是一个被创造物。但在天经中的 “水” 常常指 “安拉的话”。作这个意义的经文 (11:8) 节表示, “安拉的帝位” 在于 “安拉的话”, 这就意味着人类不借助 “安拉的话” 就不能充分领悟、认识安拉的威严和光辉。在经文23:117中也能清楚看到 عَرْش (‘Arsh) 代表安拉超越的常德。另见注释498。
’’ فرشتے اس کے کناروں پر ہوں گے‘‘۔ اس میں یہ بتایا گیا ہے کہ وہی مسلمان جن کو کفار دشمن سمجھتے ہیں۔ آخری عذاب کے وقت کفار کو بچانے کے لئے دعائیں کر رہے ہوں گے۔
یہ جو کہا کہ اس دن تیرے رب کے عرش کو آٹھ فرشتے اٹھائے ہوئے ہوں گے اس سے اس طرف اشارہ کیا کہ سورۃ فاتحہ میں تو خداتعالیٰ کی چار صفات کا ذکر ہے یعنی ربّ‘ رحمٰن‘ رحیم اور مالک یوم الدین کا۔ مگر فتح مکہ کے وقت خداتعالیٰ کی صفات اس زور سے جلوہ گر ہوں گی کہ گویا وہ چار کی جگہ آٹھ ہو جائیں گی اور زمین کے چپّہ چپّہ پر محمد رسول اللہ صلی اللہ علیہ وسلم کے لئے جلال الٰہی ظاہر ہو رہا ہوگا۔
39:76; 40:8.
‘Arsh (Throne) represents God’s transcendent attributes which are His exclusive prerogative. These attributes are manifested through God’s attributes of similitude which have been described in the verse as the bearers of His Throne (‘Arsh). These latter attributes are Rabb, Rahman, Rahim and Maliki Yaumid-Din and are the basic Divine attributes by which the world subsists and which mainly concern man’s life and destiny. In view of their majesty, awfulness and greatness these four Divine attributes will have double manifestation on the Day of Judgment. Or, the words may mean that on that day, along with these four attributes of similitude, the four corresponding transcendent attributes will also come into operation. And as Divine attributes are manifested through angels, therefore eight angels are mentioned, as being the bearers of the Throne of God on that Great Day.
It is a mistaken view that because ‘Arsh is stated in the verse as being "borne" by angels, it must be
39:76; 40:8.
Important Words:
For عرش see 7:55, 10:4 and 20:6. The word represents God’s transcendent attributes (صفات تنزیھیة) which are His exclusive prerogative. These attributes are manifested through God’s attributes of similitude (صفات تشبیھیة) which have been described in the verse as the bearers of God’s Throne.
Commentary:
God’s attributes of similitude which have been described here as the bearers of the Divine Throne are رب العالمین i.e. the Creator and Sustainer of the world; الرحمن i.e. the Gracious, Who fulfils all the needs of man, even before he is born and without any effort on his part; الرحیم i.e. the Merciful. Who causes man’s labours to produce the best possible results, andمالک یوم الدین i.e. Master of the Day of Judgement, to Whom all will have to render an account of their actions. These are the basic Divine attributes by which the world subsists and which mainly concern man’s life and destiny. In view of their majesty, and greatness these four Divine attributes will have a double manifestation on the Day of Judgement. And as Divine attributes are manifested through angels, therefore, eight angels are mentioned to be the bearers of the Throne of God on that Great Day. Or the verse may signify that on the day of the Fall of Mecca the four basic Divine attributes will have a double manifestation, as on that day the foundations of Islam, humanity’s last and most perfect religious system, will be firmly laid and God’s power and glory will be manifested through, and for the sake of, the Holy Prophet. The clause "the angels would be standing on the sides thereof" may also signify that when the heavens of Arabia would be cleft asunder, i.e. when old order will vanish, the angels of God will lay the foundation of a new and better one. Or the words may mean that when the heavens will be cleft asunder, i.e. when terrible punishment will overtake the Meccans, God’s angels will take their stand on its sides in order to protect the Holy Prophet and the Muslims.
e
39:76; 40:8.
1475
عَرْش (‘Arsh, 帝位) 代表安拉超越的常德, 即安拉独一无二的特性。这种常德通过安拉的类似的常德而显示出来, 在这节经文中被描写为扶持安拉的帝位的支承者。后一种常德就是 رَب (Rabb), رَحْمٰن (Rahman) رَحِيْم (Rahim) 和 مٰلِكِ يَوْمِ الدِّيْن (Malik-e-Yaumid-Din), 这些就是世界得以维持而主要涉及人类命运和生活的基本的真主常德。由于其庄严、令人敬畏和伟大, 这四种真主的常德将在末日审判时双重显示。这句话的意思也可以是, 这四种相应的超越的常德在那天将跟那四种类似的常德也一起起作用。因为真主的常德是通过众天使显示的, 因此就说, 有八位天使在那伟大的日子里为扶持安拉帝位者。这是一种错误的看法, 说什么因为这节经文把帝位说成是由众天使 “扶持” 的, 所以一定是有形的东西。但是用在 «古兰经» 中的 حَمَلَ (Hamala) 这个字不仅是指物质意义上扶持一件东西, 也是一种比喻的指称。在 33:73 中人被说成是 “负担法典” 即经典, 但经典不是有形的东西。同样, 天使扶持 ‘Arsh (安拉的帝位) 的意思是, 真主的常德的真实性通过天使露出和显示。我们不能理解和认识安拉超越的常德 (安拉的帝位), 除非通过他的类似常德。因此安拉的类似常德似乎就是扶持安拉超越的常德 (他的帝位) 者。还据说, عَرْش (‘Arsh) 被说成 “是在水上” 的 (11:8); 水是一个被创造的元素, 因此也一定是一个被创造物。但在天经中的 “水” 常常指 “安拉的话”。作这个意义的经文 (11:8) 节表示, “安拉的帝位” 在于 “安拉的话”, 这就意味着人类不借助 “安拉的话” 就不能充分领悟、认识安拉的威严和光辉。在经文23:117中也能清楚看到 عَرْش (‘Arsh) 代表安拉超越的常德。另见注释498。
1
’’ فرشتے اس کے کناروں پر ہوں گے‘‘۔ اس میں یہ بتایا گیا ہے کہ وہی مسلمان جن کو کفار دشمن سمجھتے ہیں۔ آخری عذاب کے وقت کفار کو بچانے کے لئے دعائیں کر رہے ہوں گے۔
2
یہ جو کہا کہ اس دن تیرے رب کے عرش کو آٹھ فرشتے اٹھائے ہوئے ہوں گے اس سے اس طرف اشارہ کیا کہ سورۃ فاتحہ میں تو خداتعالیٰ کی چار صفات کا ذکر ہے یعنی ربّ‘ رحمٰن‘ رحیم اور مالک یوم الدین کا۔ مگر فتح مکہ کے وقت خداتعالیٰ کی صفات اس زور سے جلوہ گر ہوں گی کہ گویا وہ چار کی جگہ آٹھ ہو جائیں گی اور زمین کے چپّہ چپّہ پر محمد رسول اللہ صلی اللہ علیہ وسلم کے لئے جلال الٰہی ظاہر ہو رہا ہوگا۔
b
39:76; 40:8.
4352
Important Words:
For عرش see 7:55, 10:4 and 20:6. The word represents God’s transcendent attributes (صفات تنزیھیة) which are His exclusive prerogative. These attributes are manifested through God’s attributes of similitude (صفات تشبیھیة) which have been described in the verse as the bearers of God’s Throne.
Commentary:
God’s attributes of similitude which have been described here as the bearers of the Divine Throne are رب العالمین i.e. the Creator and Sustainer of the world; الرحمن i.e. the Gracious, Who fulfils all the needs of man, even before he is born and without any effort on his part; الرحیم i.e. the Merciful. Who causes man’s labours to produce the best possible results, andمالک یوم الدین i.e. Master of the Day of Judgement, to Whom all will have to render an account of their actions. These are the basic Divine attributes by which the world subsists and which mainly concern man’s life and destiny. In view of their majesty, and greatness these four Divine attributes will have a double manifestation on the Day of Judgement. And as Divine attributes are manifested through angels, therefore, eight angels are mentioned to be the bearers of the Throne of God on that Great Day. Or the verse may signify that on the day of the Fall of Mecca the four basic Divine attributes will have a double manifestation, as on that day the foundations of Islam, humanity’s last and most perfect religious system, will be firmly laid and God’s power and glory will be manifested through, and for the sake of, the Holy Prophet. The clause "the angels would be standing on the sides thereof" may also signify that when the heavens of Arabia would be cleft asunder, i.e. when old order will vanish, the angels of God will lay the foundation of a new and better one. Or the words may mean that when the heavens will be cleft asunder, i.e. when terrible punishment will overtake the Meccans, God’s angels will take their stand on its sides in order to protect the Holy Prophet and the Muslims.
e
39:76; 40:8.
3111
‘Arsh (Throne) represents God’s transcendent attributes which are His exclusive prerogative. These attributes are manifested through God’s attributes of similitude which have been described in the verse as the bearers of His Throne (‘Arsh). These latter attributes are Rabb, Rahman, Rahim and Maliki Yaumid-Din and are the basic Divine attributes by which the world subsists and which mainly concern man’s life and destiny. In view of their majesty, awfulness and greatness these four Divine attributes will have double manifestation on the Day of Judgment. Or, the words may mean that on that day, along with these four attributes of similitude, the four corresponding transcendent attributes will also come into operation. And as Divine attributes are manifested through angels, therefore eight angels are mentioned, as being the bearers of the Throne of God on that Great Day.
It is a mistaken view that because ‘Arsh is stated in the verse as being "borne" by angels, it must be
يَوْمَئِذٍ تُعْرَضُونَ لَا تَخْفَىٰ مِنكُمْ خَافِيَةٌ
4:43; 41:21.
4:43; 41:21.
Besides the meaning given in the text, the verse signifies that on the day of the Fall of Mecca, falsity of the idolatrous beliefs and practices of the Meccans will stand completely exposed.
4:43; 41:21.
Commentary:
Besides the meaning given in the text, the verse signifies that on the day of the Fall of Mecca falsity of the idolatrous beliefs and practices of the Meccans will stand completely exposed.
a
4:43; 41:21.
a
4:43; 41:21.
4353
Commentary:
Besides the meaning given in the text, the verse signifies that on the day of the Fall of Mecca falsity of the idolatrous beliefs and practices of the Meccans will stand completely exposed.
a
4:43; 41:21.
3112
Besides the meaning given in the text, the verse signifies that on the day of the Fall of Mecca, falsity of the idolatrous beliefs and practices of the Meccans will stand completely exposed.
فَذَٰلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ
25:27.
Commentary:
"A distressful day" signifies the Day of Resurrection or the day of the final defeat of disbelief and the complete triumph of Truth. This and the following several verses (vv. 10-30) give a graphic description of the great material benefits which the enemies of Truth enjoy and as a consequence of which they reject the Divine Message, incurring punishment in this world and in the Hereafter.
b
25:27.
1523
“艰难的一天” 指复生日, 或不信者最后败北和真理完全胜利的一天。
b
25:27.
4438
Commentary:
"A distressful day" signifies the Day of Resurrection or the day of the final defeat of disbelief and the complete triumph of Truth. This and the following several verses (vv. 10-30) give a graphic description of the great material benefits which the enemies of Truth enjoy and as a consequence of which they reject the Divine Message, incurring punishment in this world and in the Hereafter.
b
25:27.
3163
'A hard day' signifies the Day of Resurrection or, the day of the final defeat of disbelief and the complete triumph of Truth.
يَقُولُ ٱلْإِنسَٰنُ يَوْمَئِذٍ أَيْنَ ٱلْمَفَرُّ
80:35.
80:35.
80:35.
a
80:35.
a
80:35.
b
80:35.
إِلَىٰ رَبِّكَ يَوْمَئِذٍ ٱلْمُسْتَقَرُّ
وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ
88:9.
88:9.
88:9.
b
88:9.
b
88:9.
c
88:9.
إِلَىٰ رَبِّكَ يَوْمَئِذٍ ٱلْمَسَاقُ
وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
Commentary:
The reference in the verse may be to the disbelievers in the Holy Prophet’s time or in that of the Promised Messiah.
4511
Commentary:
The reference in the verse may be to the disbelievers in the Holy Prophet’s time or in that of the Promised Messiah.
وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ
یعنی کفار اس وقت بزدلی دکھانے لگ جائیں گے۔
Commentary:
When disbelievers will suffer defeats in quick succession and they will see Islam prevailing and predominating, then will a feeling of disquietude seize them and doubts about the possibility of the Resurrection will begin to assail their minds. They will be led to think that the triumph of Islam which was predicted at a time when the new Faith was engaged in a seemingly hopeless struggle for its very existence, and which was declared to be a piece of evidence in support of the Last Day, had come true. Therefore the Resurrection was also true.
3
یعنی کفار اس وقت بزدلی دکھانے لگ جائیں گے۔
4557
Commentary:
When disbelievers will suffer defeats in quick succession and they will see Islam prevailing and predominating, then will a feeling of disquietude seize them and doubts about the possibility of the Resurrection will begin to assail their minds. They will be led to think that the triumph of Islam which was predicted at a time when the new Faith was engaged in a seemingly hopeless struggle for its very existence, and which was declared to be a piece of evidence in support of the Last Day, had come true. Therefore the Resurrection was also true.
لِكُلِّ ٱمْرِئٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ
人处于苦难和悲伤之中就连他的至亲都容易忘掉。他自己的麻烦也够他操心的了。
In time of tribulation and sorrow a man is apt to forget even his nearest relations. He has his own enough troubles to keep him busy.
Commentary:
In time of tribulation and sorrow a man is apt to forget even his nearest relations. He has his own troubles to keep him occupied. Such will be the condition of disbelievers on the Day of Resurrection. The advent of the Holy Prophet has also been likened to "Resurrection" in the Quran, as also the advent of every great Divine Reformer. With the advent of a Divine Messenger a wide gulf intervenes between believers and disbelievers, however closely related they may be. It is to this unpalatable truth that Jesus referred when he said:
I have come to set a man against his father, a daughter against her mother, young wife against her mother-in-law. (Matt. 10:35).
1606
人处于苦难和悲伤之中就连他的至亲都容易忘掉。他自己的麻烦也够他操心的了。
4587
Commentary:
In time of tribulation and sorrow a man is apt to forget even his nearest relations. He has his own troubles to keep him occupied. Such will be the condition of disbelievers on the Day of Resurrection. The advent of the Holy Prophet has also been likened to "Resurrection" in the Quran, as also the advent of every great Divine Reformer. With the advent of a Divine Messenger a wide gulf intervenes between believers and disbelievers, however closely related they may be. It is to this unpalatable truth that Jesus referred when he said:
I have come to set a man against his father, a daughter against her mother, young wife against her mother-in-law. (Matt. 10:35).
3260
In time of tribulation and sorrow a man is apt to forget even his nearest relations. He has his own enough troubles to keep him busy.
وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ
3:107; 10:27.
3:107; 10:27.
3:107; 10:27.
f
3:107; 10:27.
a
3:107; 10:27.
b
3:107; 10:27.
وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ
68:44; 75:25; 88:3, 4.
68:44; 75:25; 88:3, 4.
68:44; 75:25; 88:3-4.
g
68:44; 75:25; 88:3, 4.
b
68:44; 75:25; 88:3-4.
c
68:44; 75:25; 88:3, 4.
يَوْمَ لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَيْـًٔا ۖ وَٱلْأَمْرُ يَوْمَئِذٍ لِّلَّهِ
یعنی یہ جزا سزا اگلے جہان میں ہوگی۔ جب کوئی دوست کسی دوست کو نفع نہیں پہنچا سکے گا۔
2:124; 31:34.
18:45; 40:17.
Commentary:
The verse constitutes an emphatic repudiation of the doctrine of Atonement. It purports to say that every person shall have to carry his own cross and to answer for his actions. Only God’s mercy and grace can help him on the Day of Reckoning, and not anyone’s suffering or sacrifice.
Applied to this life, the verse may be taken to hold a message of solace and good cheer to the followers of Islam. They are consoled and comforted that they should not be discouraged by the temporary glory and ascendancy of Christian doctrines and political power. The day is fast approaching when the kingdom of God would be established on earth and Islam would come into its own after routing false Christian doctrines.
g
2:124; 31:34.
h
18:45; 40:17.
1
یعنی یہ جزا سزا اگلے جہان میں ہوگی۔ جب کوئی دوست کسی دوست کو نفع نہیں پہنچا سکے گا۔
b
2:124; 31:34.
c
18:45; 40:17.
4625
Commentary:
The verse constitutes an emphatic repudiation of the doctrine of Atonement. It purports to say that every person shall have to carry his own cross and to answer for his actions. Only God’s mercy and grace can help him on the Day of Reckoning, and not anyone’s suffering or sacrifice.
Applied to this life, the verse may be taken to hold a message of solace and good cheer to the followers of Islam. They are consoled and comforted that they should not be discouraged by the temporary glory and ascendancy of Christian doctrines and political power. The day is fast approaching when the kingdom of God would be established on earth and Islam would come into its own after routing false Christian doctrines.
a
2:124; 31:34.
b
18:45; 40:17.