ٱلسَّاعَةُ
Appears 13 times in Quran
Occurrences in Quran
Found 13 verses containing "ٱلسَّاعَةُ".
وَيَوْمَ تَقُومُ ٱلسَّاعَةُ يُبْلِسُ ٱلْمُجْرِمُونَ
6:45.
6:45.
6:45.
Important Words:
For یبلس (seized with despair) see 2:35.
Commentary:
Taking the word الساعة (Hour) as referring to the day of the Battle of Badr, the word یبلس portrays the mental anguish of the Quraish on that day. It says that they were simply dumbfounded. They had not the faintest idea of the crushing defeat they suffered at the hands of the poor, almost unarmed, and ill-provisioned, handful of Muslims, whom they had expelled from their hearths and homes hardly a year ago. Their idols and associate-gods, as is mentioned in the next verse, did not and could not come to their help.
e
6:45.
b
6:45.
2999
Important Words:
For یبلس (seized with despair) see 2:35.
Commentary:
Taking the word الساعة (Hour) as referring to the day of the Battle of Badr, the word یبلس portrays the mental anguish of the Quraish on that day. It says that they were simply dumbfounded. They had not the faintest idea of the crushing defeat they suffered at the hands of the poor, almost unarmed, and ill-provisioned, handful of Muslims, whom they had expelled from their hearths and homes hardly a year ago. Their idols and associate-gods, as is mentioned in the next verse, did not and could not come to their help.
e
6:45.
وَيَوْمَ تَقُومُ ٱلسَّاعَةُ يَوْمَئِذٍ يَتَفَرَّقُونَ
وَيَوْمَ تَقُومُ ٱلسَّاعَةُ يُقْسِمُ ٱلْمُجْرِمُونَ مَا لَبِثُوا۟ غَيْرَ سَاعَةٍ ۚ كَذَٰلِكَ كَانُوا۟ يُؤْفَكُونَ
اس جگہ عیسائیوں کی اس حالت کی طرف اشارہ ہے جو عیسائیت کے اٹلی میں پھیل جانے کے بعد ہوئی تھی۔ اس وقت وہ اس دورِ تکلیف سے گذر گئے تھے جو اصحابِ کہف کے زمانہ میں اُن پر وارد ہوا تھا اس کے بعد کچھ عرصہ تک ان کو ترقی ملی۔ لیکن اسلام کی ترقی کے زمانہ میں وہ پھر گرے۔ اور پھر اسلام کی ترقی کے زمانہ میں ان پر جو تنزل کا دور آیا تھا اس کو یاد کرکے افسوس کرنے لگے کہ ہم نے بہت ہی کم لذت اٹھائی ہے زیادہ تر تکلیف میں ہی عمر گذاری ہے۔
10:46; 46:36.
Commentary:
The verse means to say that when the hour of the triumph of Islam arrives and disbelief suffers defeat, the disbelievers will realize to their mortification and sorrow that the time of their prosperity and glory was indeed very short. It was but an hour!
d
10:46; 46:36.
999
伊斯兰教胜利时刻。
2
اس جگہ عیسائیوں کی اس حالت کی طرف اشارہ ہے جو عیسائیت کے اٹلی میں پھیل جانے کے بعد ہوئی تھی۔ اس وقت وہ اس دورِ تکلیف سے گذر گئے تھے جو اصحابِ کہف کے زمانہ میں اُن پر وارد ہوا تھا اس کے بعد کچھ عرصہ تک ان کو ترقی ملی۔ لیکن اسلام کی ترقی کے زمانہ میں وہ پھر گرے۔ اور پھر اسلام کی ترقی کے زمانہ میں ان پر جو تنزل کا دور آیا تھا اس کو یاد کرکے افسوس کرنے لگے کہ ہم نے بہت ہی کم لذت اٹھائی ہے زیادہ تر تکلیف میں ہی عمر گذاری ہے۔
a
10:46; 46:36.
3029
Commentary:
The verse means to say that when the hour of the triumph of Islam arrives and disbelief suffers defeat, the disbelievers will realize to their mortification and sorrow that the time of their prosperity and glory was indeed very short. It was but an hour!
a
10:46; 46:36.
2296
The hour of the triumph of Islam.
قَدْ خَسِرَ ٱلَّذِينَ كَذَّبُوا۟ بِلِقَآءِ ٱللَّهِ ۖ حَتَّىٰٓ إِذَا جَآءَتْهُمُ ٱلسَّاعَةُ بَغْتَةً قَالُوا۟ يَٰحَسْرَتَنَا عَلَىٰ مَا فَرَّطْنَا فِيهَا وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ عَلَىٰ ظُهُورِهِمْ ۚ أَلَا سَآءَ مَا يَزِرُونَ
یَاحَسْرَتَنَا کا ترجمہ ’’اُف رے‘‘ کیا گیا ہے کیونکہ اردو کے محاورہ میں اس موقعہ پر یہی بولتے ہیں۔
10:46.
2:168.
The verse means that their burdens would be exceedingly heavy.
10:46.
2:168.
Important Words:
فرطنا (our neglecting) is derived from فرّط (farrata) which again is derived from فرط (farata) which means, he went before or preceded. فرط منه الکلام means, the speech or the words issued from him hastily before reflection. فرط علیه means, he acted hastily and unjustly towards him. فرّطه (farratahu) means, he made him to precede; or he made him to be before, or beforehand or first or foremost. فرطه also means, he sent it before, himself remaining behind it. فرط عنه means, he left or forsook him; or he abstained or desisted from it. فرط فیه means, he neglected it or he was remiss with respect to it; or he preferred backwardness in it; or he failed to do, or fell short of doing, what he ought to have done with respect to it. افرط فی الامر means, he exceeded due bounds or just limits in the matter. Thus تفریط (from فرط) has generally come to mean, "falling short of" and إفراط(from افرط) "exceeding proper limits" (Lane & Aqrab).
الا (surely) originally denotes an interrogation respecting a negative, or a wish or reproof, or the asking for or requiring a thing. It is also used as an inceptive particle giving the sense of "now" or "why". It also means, verily, truly or surely (Lane).
Commentary:
The pronoun in فیھا (this) may refer to the "Hour" mentioned above. In that case, "neglecting this Hour" would mean that disbelievers never believed that the Hour would come and never gave it a thought; or it may refer to الدنیا (the earth) or to حیاتنا الدنیا (our present life) occurring in 6:30 above. In this case, the sentence would mean that they acted negligently during their life on this earth.
The words, they shall bear their burdens on their backs, are intended to hint that their burdens would be exceedingly heavy.
c
10:46.
d
2:168.
1
یَاحَسْرَتَنَا کا ترجمہ ’’اُف رے‘‘ کیا گیا ہے کیونکہ اردو کے محاورہ میں اس موقعہ پر یہی بولتے ہیں۔
a
10:46.
b
2:168.
779
Important Words:
فرطنا (our neglecting) is derived from فرّط (farrata) which again is derived from فرط (farata) which means, he went before or preceded. فرط منه الکلام means, the speech or the words issued from him hastily before reflection. فرط علیه means, he acted hastily and unjustly towards him. فرّطه (farratahu) means, he made him to precede; or he made him to be before, or beforehand or first or foremost. فرطه also means, he sent it before, himself remaining behind it. فرط عنه means, he left or forsook him; or he abstained or desisted from it. فرط فیه means, he neglected it or he was remiss with respect to it; or he preferred backwardness in it; or he failed to do, or fell short of doing, what he ought to have done with respect to it. افرط فی الامر means, he exceeded due bounds or just limits in the matter. Thus تفریط (from فرط) has generally come to mean, "falling short of" and إفراط(from افرط) "exceeding proper limits" (Lane & Aqrab).
الا (surely) originally denotes an interrogation respecting a negative, or a wish or reproof, or the asking for or requiring a thing. It is also used as an inceptive particle giving the sense of "now" or "why". It also means, verily, truly or surely (Lane).
Commentary:
The pronoun in فیھا (this) may refer to the "Hour" mentioned above. In that case, "neglecting this Hour" would mean that disbelievers never believed that the Hour would come and never gave it a thought; or it may refer to الدنیا (the earth) or to حیاتنا الدنیا (our present life) occurring in 6:30 above. In this case, the sentence would mean that they acted negligently during their life on this earth.
The words, they shall bear their burdens on their backs, are intended to hint that their burdens would be exceedingly heavy.
a
10:46.
b
2:168.
840
The verse means that their burdens would be exceedingly heavy.
قُلْ أَرَءَيْتَكُمْ إِنْ أَتَىٰكُمْ عَذَابُ ٱللَّهِ أَوْ أَتَتْكُمُ ٱلسَّاعَةُ أَغَيْرَ ٱللَّهِ تَدْعُونَ إِن كُنتُمْ صَٰدِقِينَ
6:48; 12:108; 43:67.
Commentary:
The word "Hour" refers to the Hour of the decisive victory of Islam, or, in other words, the Fall of Mecca. Thus, whereas "punishment" refers to ordinary afflictions, "Hour" refers to the final and decisive event of the struggle. The question put in this verse is answered in the next.
d
6:48; 12:108; 43:67.
425
“时候” 指的是伊斯兰教获得决定性胜利的时候, 即攻克麦加的时候。
b
6:48; 12:108; 43:67.
787
Commentary:
The word "Hour" refers to the Hour of the decisive victory of Islam, or, in other words, the Fall of Mecca. Thus, whereas "punishment" refers to ordinary afflictions, "Hour" refers to the final and decisive event of the struggle. The question put in this verse is answered in the next.
e
6:48; 12:108; 43:67.
847
"Hour" refers to the hour of the decisive victory of Islam, or, to the Fall of Mecca.
أَفَأَمِنُوٓا۟ أَن تَأْتِيَهُمْ غَٰشِيَةٌ مِّنْ عَذَابِ ٱللَّهِ أَوْ تَأْتِيَهُمُ ٱلسَّاعَةُ بَغْتَةً وَهُمْ لَا يَشْعُرُونَ
10:51; 22:56; 43:67.
10:51; 22:56; 43:67.
10:51; 22:56; 43:67.
Important Words:
غاشیة (an overwhelming punishment) is derived from غشی. They say, غشیه i.e. it covered or concealed him; it overcame or overwhelmed him, etc. غاشیة means, a covering; a calamity or misfortune; a certain disease attacking the belly or the chest; a punishment that overwhelms and is general in its extent (Lane). See also 7:42.
Commentary:
The verse purports to say that as disbelievers refuse to accept anything but a sign of punishment, they will indeed have a sign of punishment. But as is the way of God, they will have smaller punishments before they are visited with the final or decisive one. And so it happened in the case of the Meccan idolaters. After a series of small reverses, Mecca, which was in those days temporarily the citadel of disbelief and infidelity, fell to the victorious arms of the Muslims. This was the decisive and real sign for which they had clamoured.
g
10:51; 22:56; 43:67.
b
10:51; 22:56; 43:67.
1607
Important Words:
غاشیة (an overwhelming punishment) is derived from غشی. They say, غشیه i.e. it covered or concealed him; it overcame or overwhelmed him, etc. غاشیة means, a covering; a calamity or misfortune; a certain disease attacking the belly or the chest; a punishment that overwhelms and is general in its extent (Lane). See also 7:42.
Commentary:
The verse purports to say that as disbelievers refuse to accept anything but a sign of punishment, they will indeed have a sign of punishment. But as is the way of God, they will have smaller punishments before they are visited with the final or decisive one. And so it happened in the case of the Meccan idolaters. After a series of small reverses, Mecca, which was in those days temporarily the citadel of disbelief and infidelity, fell to the victorious arms of the Muslims. This was the decisive and real sign for which they had clamoured.
e
10:51; 22:56; 43:67.
وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لَا تَأْتِينَا ٱلسَّاعَةُ ۖ قُلْ بَلَىٰ وَرَبِّى لَتَأْتِيَنَّكُمْ عَٰلِمِ ٱلْغَيْبِ ۖ لَا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِى ٱلسَّمَٰوَٰتِ وَلَا فِى ٱلْأَرْضِ وَلَآ أَصْغَرُ مِن ذَٰلِكَ وَلَآ أَكْبَرُ إِلَّا فِى كِتَٰبٍ مُّبِينٍ
10:62.
یعنی ہمارے زمانہ میں وہ دن نہیں آئے گا۔
10:62.
The subject of the preceding verse is further elaborated and developed in the present one, viz. that no action good or bad goes unrequited. The disbelievers are thus warned that their opposition to Islam and their persecution of Muslims will not go unpunished.
10:62.
Commentary:
The reference in the word "Hour" is to the hour of the triumph of Islam and the defeat and discomfiture of disbelief.
The subject of the preceding verse is further elaborated and developed in the present one, viz. that no action good or bad goes unrewarded. The disbelievers are thus warned that their opposition to Islam and their persecution of Muslims will not go unpunished.
c
10:62.
4
یعنی ہمارے زمانہ میں وہ دن نہیں آئے گا۔
a
10:62.
3133
Commentary:
The reference in the word "Hour" is to the hour of the triumph of Islam and the defeat and discomfiture of disbelief.
The subject of the preceding verse is further elaborated and developed in the present one, viz. that no action good or bad goes unrewarded. The disbelievers are thus warned that their opposition to Islam and their persecution of Muslims will not go unpunished.
a
10:62.
2377
The subject of the preceding verse is further elaborated and developed in the present one, viz. that no action good or bad goes unrequited. The disbelievers are thus warned that their opposition to Islam and their persecution of Muslims will not go unpunished.
وَلَا يَزَالُ ٱلَّذِينَ كَفَرُوا۟ فِى مِرْيَةٍ مِّنْهُ حَتَّىٰ تَأْتِيَهُمُ ٱلسَّاعَةُ بَغْتَةً أَوْ يَأْتِيَهُمْ عَذَابُ يَوْمٍ عَقِيمٍ
11:18.
“灭亡的时刻” 是指伊斯兰教的最后胜利。这一单词也用来指麦加的攻克。不信的古莱西 (قُرَيْش, Quraish) 政权最终被彻底粉碎。麦加的攻克相当突然。直到穆斯林武装抵达麦加大门口时, 古莱西族对有关穆斯林武装的活动情况才略有所知。
أمْرَأةٌ عَقِيْمٌ (’Imra’atun ‘Aqimun) 指无子女的妇女; يَوْمٌ عَقِيْمٌ (Yaumun ‘Aqimun) 指毁灭的日子, 恶战的日子之所以这样说, 是因为在恶战中很多妇女失去了自己的子女, 成了 عَقِيْمٌ (‘Aqim) (Lane)。
11:18.
"The Hour" signifies the final triumph of Islam. It may also refer to the Fall of Mecca, when the power of the disbelieving Quraish was finally and completely crushed. The Fall took place quite suddenly. The Quraish did not have the least inkling about the Muslim army till it had reached the very gates of Mecca.
Imra’atun ‘Aqimun means, a barren woman. Yaumun ‘Aqimun means, a destructive day, a day of hard fighting, so called because many women having lost their sons in the fighting become ‘Aqim (Lane).
11:18.
Important Words:
عقیم (destructive) is derived from عقم. They say عقمت المرأة i.e. the woman was or became barren. امرأة عقیم means, a barren woman, a woman that does not conceive or give birth to a child. یوم عقیم means, a severe fighting. یوم عقیم means, a day having no day after it; a destructive day, a day of hard fighting, so called because many women having lost their sons in the fighting become عقیم (Lane & Aqrab).
Commentary:
"Hour" in the verse signifies the final triumph of Islam. It may also refer to the Fall of Mecca, when the power of the disbelieving Quraish was finally broken. The fall took place quite suddenly. The Quraish had not had the least inkling of the approach of Muslim army till it reached the very gates of Mecca.
The words, "the punishment of a destructive day," may refer to any form of punishment, preferably to the day of the Battle of Badr.
This and the following two verses imply a prophecy about the ultimate triumph of Islam, and the defeat and discomfiture of disbelievers.
b
11:18.
873
“灭亡的时刻” 是指伊斯兰教的最后胜利。这一单词也用来指麦加的攻克。不信的古莱西 (قُرَيْش, Quraish) 政权最终被彻底粉碎。麦加的攻克相当突然。直到穆斯林武装抵达麦加大门口时, 古莱西族对有关穆斯林武装的活动情况才略有所知。
874
أمْرَأةٌ عَقِيْمٌ (’Imra’atun ‘Aqimun) 指无子女的妇女; يَوْمٌ عَقِيْمٌ (Yaumun ‘Aqimun) 指毁灭的日子, 恶战的日子之所以这样说, 是因为在恶战中很多妇女失去了自己的子女, 成了 عَقِيْمٌ (‘Aqim) (Lane)。
b
11:18.
2485
Important Words:
عقیم (destructive) is derived from عقم. They say عقمت المرأة i.e. the woman was or became barren. امرأة عقیم means, a barren woman, a woman that does not conceive or give birth to a child. یوم عقیم means, a severe fighting. یوم عقیم means, a day having no day after it; a destructive day, a day of hard fighting, so called because many women having lost their sons in the fighting become عقیم (Lane & Aqrab).
Commentary:
"Hour" in the verse signifies the final triumph of Islam. It may also refer to the Fall of Mecca, when the power of the disbelieving Quraish was finally broken. The fall took place quite suddenly. The Quraish had not had the least inkling of the approach of Muslim army till it reached the very gates of Mecca.
The words, "the punishment of a destructive day," may refer to any form of punishment, preferably to the day of the Battle of Badr.
This and the following two verses imply a prophecy about the ultimate triumph of Islam, and the defeat and discomfiture of disbelievers.
b
11:18.
1964
"The Hour" signifies the final triumph of Islam. It may also refer to the Fall of Mecca, when the power of the disbelieving Quraish was finally and completely crushed. The Fall took place quite suddenly. The Quraish did not have the least inkling about the Muslim army till it had reached the very gates of Mecca.
1965
Imra’atun ‘Aqimun means, a barren woman. Yaumun ‘Aqimun means, a destructive day, a day of hard fighting, so called because many women having lost their sons in the fighting become ‘Aqim (Lane).
ٱلنَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا ۖ وَيَوْمَ تَقُومُ ٱلسَّاعَةُ أَدْخِلُوٓا۟ ءَالَ فِرْعَوْنَ أَشَدَّ ٱلْعَذَابِ
“他们朝夕都得经受它的刑罚”, 这句话, 可以意指不信的人在 بَرْزَخ (Barzakh) 中要受的刑罚。Barzakh 是一个介于中间的阶段, 该阶段中所体现的快乐和痛苦是不完全的。天园与火狱中的快乐与痛苦, 要在审判日才充分地完全地显示出来。
The implied reference in the words, 'They are exposed to it morning and evening,' may be to the punishment the disbelievers are made to suffer in Barzakh which is an intervening stage and where the realization of pain or joy is incomplete. The complete and full manifestation of Heaven and Hell will take place on the Day of Judgment.
Commentary:
The implied reference in the words, "they are exposed to it morning and evening," may be to the punishment the disbelievers are made to suffer in برزخ,—which is an intervening stage, and where the realization of pain or joy is incomplete. The complete and full manifestation of Heaven and Hell will take place on the Day of Judgement.
1165
“他们朝夕都得经受它的刑罚”, 这句话, 可以意指不信的人在 بَرْزَخ (Barzakh) 中要受的刑罚。Barzakh 是一个介于中间的阶段, 该阶段中所体现的快乐和痛苦是不完全的。天园与火狱中的快乐与痛苦, 要在审判日才充分地完全地显示出来。
3529
Commentary:
The implied reference in the words, "they are exposed to it morning and evening," may be to the punishment the disbelievers are made to suffer in برزخ,—which is an intervening stage, and where the realization of pain or joy is incomplete. The complete and full manifestation of Heaven and Hell will take place on the Day of Judgement.
2609
The implied reference in the words, 'They are exposed to it morning and evening,' may be to the punishment the disbelievers are made to suffer in Barzakh which is an intervening stage and where the realization of pain or joy is incomplete. The complete and full manifestation of Heaven and Hell will take place on the Day of Judgment.
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.
وَإِذَا قِيلَ إِنَّ وَعْدَ ٱللَّهِ حَقٌّ وَٱلسَّاعَةُ لَا رَيْبَ فِيهَا قُلْتُم مَّا نَدْرِى مَا ٱلسَّاعَةُ إِن نَّظُنُّ إِلَّا ظَنًّا وَمَا نَحْنُ بِمُسْتَيْقِنِينَ
18:22; 20:16; 22:8.
دیکھئے سورۃ الحج آیت۲۹ نوٹ نمبر۲۔
18:22; 20:16; 22:8.
15:86; 18:22; 20:16; 22:8.
Commentary:
This verse further makes it clear that the "Hour" mentioned in this and the preceding verse refers also to the hour of the complete defeat and discomfiture of disbelievers in this life.
a
18:22; 20:16; 22:8.
1
دیکھئے سورۃ الحج آیت۲۹ نوٹ نمبر۲۔
a
15:86; 18:22; 20:16; 22:8.
3753
Commentary:
This verse further makes it clear that the "Hour" mentioned in this and the preceding verse refers also to the hour of the complete defeat and discomfiture of disbelievers in this life.
d
18:22; 20:16; 22:8.
ٱقْتَرَبَتِ ٱلسَّاعَةُ وَٱنشَقَّ ٱلْقَمَرُ
21:2.
肉眼的观察到的月亮分一分为二是否违背自然规律, 很难否认这件事似乎缺乏可靠的历史证明。另一方面却谁也没法自以为能够探究真主的一切奥秘, 领悟或彻底理解大自然的一切秘密。不能想象, 一件事影响了地球上这样大一个地区, 在世界气象台的观察之下竟然仍没被人注意到, 也不能想象在历史书上没有记载。但这一事件在像 «布哈里圣训实录» 和 «穆斯林圣训实录» 等的可靠的圣训集子中提到了, 并相继在可靠的权威们所写的几种传说中谈到了, 由穆圣博学的伙伴伊本•麦斯武德作了报导, 因此确实说明了某种重大的自然现象一定在穆圣时代发生过。有些 «古兰经» 注释家--------其中有雷迪 (رَازِی, Radi)--------试图把这事件说成是一次月蚀, 以解说这个难题。教长格扎利 (غَزَالِی, Ghazali) 和沙•哇里乌拉 (شَاه وَلِی الله, Shah Waliyullah) 也主张, 月球事实上没有分裂, 无非是安拉有意要人看到这情景。根据伊本•阿巴斯 (اِبْنِ عَبَّاس, Ibn-e-‘Abbas) 和夏•阿布达尔•阿济慈 (شَاه عَبْدُالْعَزِيْز, Shah ‘Abdul-‘Aziz) 的说法, 这是一种月蚀。然而考虑一下«古兰经» 中提到这一事件所用的强硬措辞, 就显得这不是简单的月蚀了。在不信者不断的要求之下, 这确实成了穆圣所显示的一大奇迹 («布哈里圣训实录» 和 «穆斯林圣训实录»)。仿佛这是一个要使穆圣的一些伙伴而且要使一些不信者也一起看到的穆圣的精神景象--------正像变成巨蟒的手杖是要使巫师们也能看到的穆撒的精神景象。情形可能是这样, 穆撒手杖击海水刚好和退潮同时发生, 因此显得出奇, 安拉可能同样命令穆圣在这时展现奇迹, 使月球分裂, 而那时有个天体正要转到月球的前面, 使得这个月球看来好像一分为二。但是最合理而具有深刻的精神意义的解说还在于这个事实, 即月球是阿拉伯人的民族标记及其政权的象征, 正像太阳是波斯人的国旗。海巴尔 (خَيْبَر, Khaibar) 的犹太人领袖赫亚•彬•阿克塔布 (حُيَیْ اِبْن اَخْطَبْ, Huyay ibn Akhtab) 之女萨菲亚 (صَفِيَّة, Safiyyah) 对父亲提到她梦见月亮落在她衣裙上时, 她父亲打了她的耳光, 说她想嫁给阿拉伯人的领袖。海巴尔崩溃之后萨菲亚的梦境实现了, 那时她嫁给了穆圣 (زُرْقَانِی--------Zurqani & اُسُدُ الْغَابَة--------Usudul-Ghabbah)。阿依莎同样梦见三个月亮落在她的私室内, 梦后, 穆圣、阿布•伯克尔和欧麦尔一一埋葬于此 (مُوَطَّا--------كِتَابُ الْجَنَائِز Muwatta, Kitabul-Jana’iz)。根据卡马尔的这个象征意义, 这节经文的意思是, 53:58中曾受到威胁的不信安拉的阿拉伯人的政权覆灭时候已到来。“时候” 这词在这里是指白德尔之战, 在这次战役中几乎所有古莱西人领袖都阵亡了, 他们的权力被彻底摧毁的基础已奠定。因此这节经文成了一大预言, 说明约八、九年之后惊人地应验了。而且根据有些作者说, 阿拉伯语 اِنْشَقَّ الْقَمَرُ (Inshaqqal-Qamaru) 的意思是, 事情已明显。从这个词的这个意义上说, 这节经文的意思是说, 古莱西人政权毁灭的时刻已到, 穆圣是真正的安拉使者这点到时将显示出来。
عربوں کے نزدیک چاند عرب حکومت کا نشان تھا۔ چنانچہ یہود بھی یہی یقین رکھتے تھے۔ حضرت صفیہؓ جو ایک یہودی سردار کی بیٹی تھیں اور بعد میں رسول کریم صلی اللہ علیہ وسلم کی ازواج مطہرات میں داخل ہوئیں۔ انہوں نے ایک دفعہ خواب میں دیکھا کہ ان کی گود میں چاند آگرا ہے۔ ان کے والدنے اس خواب سے یہی استدلال کیا کہ تو بادشاہِ وقت سے شادی کرنا چاہتی ہے (اسد الغابۃ) پس چاند پھٹنے اور عرب کی تباہی آجانے کے ایک معنے یہ ہیں کہ سَاعَۃ یعنی عرب کی تباہی کی ساعت آگئی ہے اور چاند یعنی عرب کی حکومت کا عروج پاش پاش ہو گیا ہے۔ مفسرین نے غلطی سے اس کے یہ معنے کیے ہیں کہ رسول کریم صلی اللہ عل
21:2.
Whether or not "splitting of the moon" into two parts, observable by the naked eye, had contravened any physical law of nature, it is difficult to deny that the event seems to lack unimpeachable historical evidence. On the other hand nobody can presume to have fathomed all Divine mysteries or fully comprehended or encompassed all the secrets of nature. It is not possible to imagine that such an event, affecting a considerable area of the globe, should have remained unnoticed in the observatories of the world, or that it should have remained unrecorded in books of history. But the incident, having found a mention in such reliable collections of Hadith as Bukhari and Muslim and having been narrated successively in traditions of reliable authority and reported by such a learned Companion of the Holy Prophet as Ibn-e-Mas‘ud, does show that some natural phenomenon of unusual importance must have taken place in the time of the Holy Prophet. Some Commentators of the Qur’an—Radi among them—have sought to s
21:2.
Important Words:
انشق (is rent asunder) is derived from شق. They say شق الشیء i.e. he split, clave, tore or rent the thing. شق العصا means, he broke the staff, i.e. he separated himself from the community. An Arab would say, شق عصا المسلمین i.e. he created disunion and dissension among the Muslims. انشق القمر means, the moon was or became rent asunder; or according to some, the affair became manifest (Lane, Aqrab & Mufradat).
القمر (the moon). قمر الشیء means, the light of the thing became intense. أقمر اللیل means, the night became bright with the light of the moon. القمر means, the moon in its third night and after; the moon absolutely. أقمار العلم و شموسه means, the ulema or learned men of the people. القمران means, the sun and the moon (Lane & Aqrab).
Commentary:
Whether or not "splitting of the moon" into two parts, observable by the naked eye, contravened any physical law of nature, it cannot be denied that the event lacks historical evidence which could at all be described as unimpeachable. At the same time no one can presume to have fathomed all divine mysteries or fully comprehended or encompassed all the secrets of nature. It is not possible to imagine that such an event, affecting a considerable area of the globe, should have remained unnoticed in the observatories of the world or that it should have remained unrecorded in books of history. But the incident having found a mention in such reliable collections of Hadith as Bukhari and Muslim and having been narrated successively in traditions of reliable authority and reported by such learned Companions of the Holy Prophet as Ibn Mas‘ud and Ibn ‘Abbas, does show that some natural phenomenon of unusual importance must have taken place in the time of the Holy Prophet. Some commentators of the Quran—Radi among them—have sought to solve the difficult problem by declaring the incident to be a lunar eclipse. Imam Ghazali and Shah Wali Allah also hold the view that the moon had not in fact been rent asunder, but that God had so contrived that it appeared to the beholders as such. However, taking into consideration the forceful language in which it has been mentioned in the Quran, the incident appears to be something more than a mere lunar eclipse. It indeed constituted a great miracle shown by the Prophet at the insistent demand of disbelievers (see Bukhari & Muslim). It seems to be a vision of the Holy Prophet in which the Companions of the Holy Prophet and some of the Quraish were made to share—just as the rod turning into a serpent was a vision of Moses in which the magicians were made to share. Alternatively, it may be that just as the striking of seawater by Moses with his rod coincided with the ebb of the tide and thus assumed the character of a miracle, because God alone knew when the sea would recede and it was He Who commanded Moses to strike the waters at the time of recession, similarly God may have commanded the Holy Prophet to show the miracle of the cleaving asunder of the moon at a time when a heavenly body was to take such a position in front of the moon that it caused the moon to appear to the beholders as split into two parts.
But the most plausible explanation, which is also possessed of very deep spiritual significance of this, one of the most outstanding miracles shown by the Holy Prophet, lies in the fact that the moon was the national emblem of the Arabs and the symbol of their political power, just as the sun at that time was the national ensign of the Persians. When Safiyyah, the daughter of Huyay bin Akhtab, a leader of the Jews of Khaibar, mentioned to her father that she had seen in a dream that the moon had fallen into her lap, he slapped her face saying that she wanted to marry the leader of the Arabs. After the fall of Khaibar Safiyyah’s dream was fulfilled when she was married to the Holy Prophet (Zurqani & Usdul-Ghabbah). Similarly, ‘A’ishah had seen a dream that three moons had fallen in her private apartment which saw its fulfilment when the Holy Prophet, Abu Bakr and ‘Umar were buried there one after the other (Mu’atta’, KitabuI-Jana’iz). According to this sense of the word و قمر the verse would signify that the hour of destruction of their political power with which the disbelieving Arabs had been threatened in 53:58 has already arrived. The word الساعه (Hour) in that case would refer to the Battle of Badr in which all the chiefs and leaders of the Quraish were killed and the foundations of the complete destruction of their power were laid. Thus the verse constituted a mighty prophecy which met with remarkable fulfilment, nearly eight or nine years after its announcement. Moreover, the Holy Prophet has been called "illuminating moon" (قمراً منیراً) in the Quran. In this sense of the word the verse would mean that after the Holy Prophet’s separation from the Quraish, the "Hour" of the destruction of their power would arrive, and it happened likewise. About a year after the Migration of the Holy Prophet to Medina, the Battle of Badr was fought which broke the Quraishite power.
Taking the expression انشق القمر in the sense, "the affair has become manifest," the verse would mean that the hour of the destruction of the Quraishite power has arrived and that now it would become manifest that the Prophet was a true Divine Messenger.
The word الساعة, besides the Battle of Badr, may apply to the Battle of the Ditch and the Fall of Mecca, as these three events combined to bring about complete and total annihilation of the power of pagan Arabs.
b
21:2.
1338
肉眼的观察到的月亮分一分为二是否违背自然规律, 很难否认这件事似乎缺乏可靠的历史证明。另一方面却谁也没法自以为能够探究真主的一切奥秘, 领悟或彻底理解大自然的一切秘密。不能想象, 一件事影响了地球上这样大一个地区, 在世界气象台的观察之下竟然仍没被人注意到, 也不能想象在历史书上没有记载。但这一事件在像 «布哈里圣训实录» 和 «穆斯林圣训实录» 等的可靠的圣训集子中提到了, 并相继在可靠的权威们所写的几种传说中谈到了, 由穆圣博学的伙伴伊本•麦斯武德作了报导, 因此确实说明了某种重大的自然现象一定在穆圣时代发生过。有些 «古兰经» 注释家--------其中有雷迪 (رَازِی, Radi)--------试图把这事件说成是一次月蚀, 以解说这个难题。教长格扎利 (غَزَالِی, Ghazali) 和沙•哇里乌拉 (شَاه وَلِی الله, Shah Waliyullah) 也主张, 月球事实上没有分裂, 无非是安拉有意要人看到这情景。根据伊本•阿巴斯 (اِبْنِ عَبَّاس, Ibn-e-‘Abbas) 和夏•阿布达尔•阿济慈 (شَاه عَبْدُالْعَزِيْز, Shah ‘Abdul-‘Aziz) 的说法, 这是一种月蚀。然而考虑一下«古兰经» 中提到这一事件所用的强硬措辞, 就显得这不是简单的月蚀了。在不信者不断的要求之下, 这确实成了穆圣所显示的一大奇迹 («布哈里圣训实录» 和 «穆斯林圣训实录»)。仿佛这是一个要使穆圣的一些伙伴而且要使一些不信者也一起看到的穆圣的精神景象--------正像变成巨蟒的手杖是要使巫师们也能看到的穆撒的精神景象。情形可能是这样, 穆撒手杖击海水刚好和退潮同时发生, 因此显得出奇, 安拉可能同样命令穆圣在这时展现奇迹, 使月球分裂, 而那时有个天体正要转到月球的前面, 使得这个月球看来好像一分为二。但是最合理而具有深刻的精神意义的解说还在于这个事实, 即月球是阿拉伯人的民族标记及其政权的象征, 正像太阳是波斯人的国旗。海巴尔 (خَيْبَر, Khaibar) 的犹太人领袖赫亚•彬•阿克塔布 (حُيَیْ اِبْن اَخْطَبْ, Huyay ibn Akhtab) 之女萨菲亚 (صَفِيَّة, Safiyyah) 对父亲提到她梦见月亮落在她衣裙上时, 她父亲打了她的耳光, 说她想嫁给阿拉伯人的领袖。海巴尔崩溃之后萨菲亚的梦境实现了, 那时她嫁给了穆圣 (زُرْقَانِی--------Zurqani & اُسُدُ الْغَابَة--------Usudul-Ghabbah)。阿依莎同样梦见三个月亮落在她的私室内, 梦后, 穆圣、阿布•伯克尔和欧麦尔一一埋葬于此 (مُوَطَّا--------كِتَابُ الْجَنَائِز Muwatta, Kitabul-Jana’iz)。根据卡马尔的这个象征意义, 这节经文的意思是, 53:58中曾受到威胁的不信安拉的阿拉伯人的政权覆灭时候已到来。“时候” 这词在这里是指白德尔之战, 在这次战役中几乎所有古莱西人领袖都阵亡了, 他们的权力被彻底摧毁的基础已奠定。因此这节经文成了一大预言, 说明约八、九年之后惊人地应验了。而且根据有些作者说, 阿拉伯语 اِنْشَقَّ الْقَمَرُ (Inshaqqal-Qamaru) 的意思是, 事情已明显。从这个词的这个意义上说, 这节经文的意思是说, 古莱西人政权毁灭的时刻已到, 穆圣是真正的安拉使者这点到时将显示出来。
1
عربوں کے نزدیک چاند عرب حکومت کا نشان تھا۔ چنانچہ یہود بھی یہی یقین رکھتے تھے۔ حضرت صفیہؓ جو ایک یہودی سردار کی بیٹی تھیں اور بعد میں رسول کریم صلی اللہ علیہ وسلم کی ازواج مطہرات میں داخل ہوئیں۔ انہوں نے ایک دفعہ خواب میں دیکھا کہ ان کی گود میں چاند آگرا ہے۔ ان کے والدنے اس خواب سے یہی استدلال کیا کہ تو بادشاہِ وقت سے شادی کرنا چاہتی ہے (اسد الغابۃ) پس چاند پھٹنے اور عرب کی تباہی آجانے کے ایک معنے یہ ہیں کہ سَاعَۃ یعنی عرب کی تباہی کی ساعت آگئی ہے اور چاند یعنی عرب کی حکومت کا عروج پاش پاش ہو گیا ہے۔ مفسرین نے غلطی سے اس کے یہ معنے کیے ہیں کہ رسول کریم صلی اللہ عل
b
21:2.
4006
Important Words:
انشق (is rent asunder) is derived from شق. They say شق الشیء i.e. he split, clave, tore or rent the thing. شق العصا means, he broke the staff, i.e. he separated himself from the community. An Arab would say, شق عصا المسلمین i.e. he created disunion and dissension among the Muslims. انشق القمر means, the moon was or became rent asunder; or according to some, the affair became manifest (Lane, Aqrab & Mufradat).
القمر (the moon). قمر الشیء means, the light of the thing became intense. أقمر اللیل means, the night became bright with the light of the moon. القمر means, the moon in its third night and after; the moon absolutely. أقمار العلم و شموسه means, the ulema or learned men of the people. القمران means, the sun and the moon (Lane & Aqrab).
Commentary:
Whether or not "splitting of the moon" into two parts, observable by the naked eye, contravened any physical law of nature, it cannot be denied that the event lacks historical evidence which could at all be described as unimpeachable. At the same time no one can presume to have fathomed all divine mysteries or fully comprehended or encompassed all the secrets of nature. It is not possible to imagine that such an event, affecting a considerable area of the globe, should have remained unnoticed in the observatories of the world or that it should have remained unrecorded in books of history. But the incident having found a mention in such reliable collections of Hadith as Bukhari and Muslim and having been narrated successively in traditions of reliable authority and reported by such learned Companions of the Holy Prophet as Ibn Mas‘ud and Ibn ‘Abbas, does show that some natural phenomenon of unusual importance must have taken place in the time of the Holy Prophet. Some commentators of the Quran—Radi among them—have sought to solve the difficult problem by declaring the incident to be a lunar eclipse. Imam Ghazali and Shah Wali Allah also hold the view that the moon had not in fact been rent asunder, but that God had so contrived that it appeared to the beholders as such. However, taking into consideration the forceful language in which it has been mentioned in the Quran, the incident appears to be something more than a mere lunar eclipse. It indeed constituted a great miracle shown by the Prophet at the insistent demand of disbelievers (see Bukhari & Muslim). It seems to be a vision of the Holy Prophet in which the Companions of the Holy Prophet and some of the Quraish were made to share—just as the rod turning into a serpent was a vision of Moses in which the magicians were made to share. Alternatively, it may be that just as the striking of seawater by Moses with his rod coincided with the ebb of the tide and thus assumed the character of a miracle, because God alone knew when the sea would recede and it was He Who commanded Moses to strike the waters at the time of recession, similarly God may have commanded the Holy Prophet to show the miracle of the cleaving asunder of the moon at a time when a heavenly body was to take such a position in front of the moon that it caused the moon to appear to the beholders as split into two parts.
But the most plausible explanation, which is also possessed of very deep spiritual significance of this, one of the most outstanding miracles shown by the Holy Prophet, lies in the fact that the moon was the national emblem of the Arabs and the symbol of their political power, just as the sun at that time was the national ensign of the Persians. When Safiyyah, the daughter of Huyay bin Akhtab, a leader of the Jews of Khaibar, mentioned to her father that she had seen in a dream that the moon had fallen into her lap, he slapped her face saying that she wanted to marry the leader of the Arabs. After the fall of Khaibar Safiyyah’s dream was fulfilled when she was married to the Holy Prophet (Zurqani & Usdul-Ghabbah). Similarly, ‘A’ishah had seen a dream that three moons had fallen in her private apartment which saw its fulfilment when the Holy Prophet, Abu Bakr and ‘Umar were buried there one after the other (Mu’atta’, KitabuI-Jana’iz). According to this sense of the word و قمر the verse would signify that the hour of destruction of their political power with which the disbelieving Arabs had been threatened in 53:58 has already arrived. The word الساعه (Hour) in that case would refer to the Battle of Badr in which all the chiefs and leaders of the Quraish were killed and the foundations of the complete destruction of their power were laid. Thus the verse constituted a mighty prophecy which met with remarkable fulfilment, nearly eight or nine years after its announcement. Moreover, the Holy Prophet has been called "illuminating moon" (قمراً منیراً) in the Quran. In this sense of the word the verse would mean that after the Holy Prophet’s separation from the Quraish, the "Hour" of the destruction of their power would arrive, and it happened likewise. About a year after the Migration of the Holy Prophet to Medina, the Battle of Badr was fought which broke the Quraishite power.
Taking the expression انشق القمر in the sense, "the affair has become manifest," the verse would mean that the hour of the destruction of the Quraishite power has arrived and that now it would become manifest that the Prophet was a true Divine Messenger.
The word الساعة, besides the Battle of Badr, may apply to the Battle of the Ditch and the Fall of Mecca, as these three events combined to bring about complete and total annihilation of the power of pagan Arabs.
b
21:2.
2896
Whether or not "splitting of the moon" into two parts, observable by the naked eye, had contravened any physical law of nature, it is difficult to deny that the event seems to lack unimpeachable historical evidence. On the other hand nobody can presume to have fathomed all Divine mysteries or fully comprehended or encompassed all the secrets of nature. It is not possible to imagine that such an event, affecting a considerable area of the globe, should have remained unnoticed in the observatories of the world, or that it should have remained unrecorded in books of history. But the incident, having found a mention in such reliable collections of Hadith as Bukhari and Muslim and having been narrated successively in traditions of reliable authority and reported by such a learned Companion of the Holy Prophet as Ibn-e-Mas‘ud, does show that some natural phenomenon of unusual importance must have taken place in the time of the Holy Prophet. Some Commentators of the Qur’an—Radi among them—have sought to s
بَلِ ٱلسَّاعَةُ مَوْعِدُهُمْ وَٱلسَّاعَةُ أَدْهَىٰ وَأَمَرُّ
Important Words:
أدھٰی (most calamitous) is derived from دھٰی. They say مادھاک i.e. what has befallen thee. The Arabs say دھته داھیة i.e. acalamity befell him. أدھٰی means, more or most calamitous (Lane & Aqrab).
Commentary:
The defeat at Badr was indeed a most formidable and calamitous misfortune for the Quraish. Their power and prestige sustained a crushing blow. Most of their leaders and prominent chiefs were killed. Having suffered a crushing defeat at the hands of a handful of inexperienced and ill-equipped Muslims, they felt deeply humiliated and mortified. The prophecy was fulfilled to the very letter.
The الساعة (Hour) mentioned in this and the opening verse of the Surah refers to the Battle of Badr.
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Important Words:
أدھٰی (most calamitous) is derived from دھٰی. They say مادھاک i.e. what has befallen thee. The Arabs say دھته داھیة i.e. acalamity befell him. أدھٰی means, more or most calamitous (Lane & Aqrab).
Commentary:
The defeat at Badr was indeed a most formidable and calamitous misfortune for the Quraish. Their power and prestige sustained a crushing blow. Most of their leaders and prominent chiefs were killed. Having suffered a crushing defeat at the hands of a handful of inexperienced and ill-equipped Muslims, they felt deeply humiliated and mortified. The prophecy was fulfilled to the very letter.
The الساعة (Hour) mentioned in this and the opening verse of the Surah refers to the Battle of Badr.