الطور
At-Tur
The Mount • makkah • 49 Verses
View Aspects
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
a
1:1.
a
See 1:1.
3929
Commentary:
See 1:1.
a
1:1.
وَٱلطُّورِ
طُور پر موسٰیؑ کی کتاب نازل ہوئی تھی جو آنحضرت صلی اللہ علیہ وسلم کی صداقت پر شاہد ہے۔
b
95:3.
1309
关于誓言的哲理、重要性和意义, 见注释1079。
1
طُور پر موسٰیؑ کی کتاب نازل ہوئی تھی جو آنحضرت صلی اللہ علیہ وسلم کی صداقت پر شاہد ہے۔
b
95:3.
3930
Commentary:
The particle واو may mean: "I swear" "I cite as witness;" etc. For the philosophy, importance and significance of oaths see 37:2; 51:2 & 91:2.
الطور (the Mount) stands for Mount Sinai. For a collective note on vv. 2-7 see v. 7 below.
b
95:3.
2843
For the philosophy, importance and significance of oaths see {2465}.
وَكِتَٰبٍ مَّسْطُورٍ
اس لکھی ہوئی کتاب سے مراد خود قرآن کریم ہے جس سے صداقت محمد صلی اللہ علیہ وسلم روز روشن کی طرح ثابت ہے۔
The Qur’an or the Book of Moses, preferably the former.
Commentary:
The expression "a Book inscribed," may refer to both the Quran and the Book of Moses, preferably to the former.
2
اس لکھی ہوئی کتاب سے مراد خود قرآن کریم ہے جس سے صداقت محمد صلی اللہ علیہ وسلم روز روشن کی طرح ثابت ہے۔
3931
Commentary:
The expression "a Book inscribed," may refer to both the Quran and the Book of Moses, preferably to the former.
2844
The Qur’an or the Book of Moses, preferably the former.
فِى رَقٍّ مَّنشُورٍ
کھلے ہوئے کاغذوں سے مراد یہ ہے کہ وہ مسلمانوں کے عمل کے مطابق جزدانوں میں رکھنے کے لئے نہیں۔ بلکہ سچا مسلمان اسے اس لئے گھر میں رکھتا ہے کہ ہر وقت پڑھتا رہے اور وہ ہر وقت کھلی رہے۔
Important Words:
رق (parchment) is the substantive noun from (raqqa) which means, it was or became thin, delicate in texture. رق means, fine parchment; white or fine piece of paper or skin, used for the purpose of writing on it (Lane).
Commentary:
The words "parchment unfolded," qualify the expression, "the Book inscribed," which stands for the Quran or the Book of Moses.
3
کھلے ہوئے کاغذوں سے مراد یہ ہے کہ وہ مسلمانوں کے عمل کے مطابق جزدانوں میں رکھنے کے لئے نہیں۔ بلکہ سچا مسلمان اسے اس لئے گھر میں رکھتا ہے کہ ہر وقت پڑھتا رہے اور وہ ہر وقت کھلی رہے۔
3932
Important Words:
رق (parchment) is the substantive noun from (raqqa) which means, it was or became thin, delicate in texture. رق means, fine parchment; white or fine piece of paper or skin, used for the purpose of writing on it (Lane).
Commentary:
The words "parchment unfolded," qualify the expression, "the Book inscribed," which stands for the Quran or the Book of Moses.
وَٱلْبَيْتِ ٱلْمَعْمُورِ
指耶路撒冷的犹太教圣殿或任何神圣的礼拜寺。这里也许最好还不如说指 «古兰经» 中所描绘成 “常常集合的场所” 的天房 (2:126); 指 “天房” (5:3); 指 “圣寺” (17:2); 指 “古寺” (22:30); 指 “安全之城” (95:4); 等。
یعنی ابراہیم علیہ السلام کے بعد محمد رسول اللہ صلی اللہ علیہ وسلم نے حج فرض کیا ہے اور اب مسلمان ہمیشہ حج کرتے رہیں گے اور محمد رسول اللہ صلی اللہ علیہ وسلم کی صداقت ثابت ہوتی رہے گی۔
The Temple at Jerusalem, or any sacred house of worship. Preferably the word may refer to the Ka‘bah, which is described in the Qur’an as "a Resort" (2:126); "the Sacred House" (5:3); "the Sacred Mosque" (17:2); "the Ancient House" (22:30); and "the Town of Security" (95:4); etc.
Important Words:
المعمور (Frequented) is derived from عمر. They say عمر بالمکان i.e. he stayed in the house or he occupied, tenanted or inhabited it. عمر البناء means, he kept the building in a good state. عمر المکان means, he visited the place. دار معمور means, an inhabited or a visited or frequented house. عمرربه (‘ammara) means, he worshipped his Creator (Lane & Aqrab).
Commentary:
The words "the Frequented House," may refer to the tabernacle that Moses had constructed in the wilderness where the Israelites worshipped, or to the Temple at Jerusalem, or to any sacred house of worship. But preferably it refers to the Ka‘bah which is described in the Quran also as "a Resort" (2:126); "the Sacred House" (5:3); "the Sacred Mosque" (17:2); "the Ancient House" (22:30); and "the Town of Security" (95:4); etc.
1310
指耶路撒冷的犹太教圣殿或任何神圣的礼拜寺。这里也许最好还不如说指 «古兰经» 中所描绘成 “常常集合的场所” 的天房 (2:126); 指 “天房” (5:3); 指 “圣寺” (17:2); 指 “古寺” (22:30); 指 “安全之城” (95:4); 等。
4
یعنی ابراہیم علیہ السلام کے بعد محمد رسول اللہ صلی اللہ علیہ وسلم نے حج فرض کیا ہے اور اب مسلمان ہمیشہ حج کرتے رہیں گے اور محمد رسول اللہ صلی اللہ علیہ وسلم کی صداقت ثابت ہوتی رہے گی۔
3933
Important Words:
المعمور (Frequented) is derived from عمر. They say عمر بالمکان i.e. he stayed in the house or he occupied, tenanted or inhabited it. عمر البناء means, he kept the building in a good state. عمر المکان means, he visited the place. دار معمور means, an inhabited or a visited or frequented house. عمرربه (‘ammara) means, he worshipped his Creator (Lane & Aqrab).
Commentary:
The words "the Frequented House," may refer to the tabernacle that Moses had constructed in the wilderness where the Israelites worshipped, or to the Temple at Jerusalem, or to any sacred house of worship. But preferably it refers to the Ka‘bah which is described in the Quran also as "a Resort" (2:126); "the Sacred House" (5:3); "the Sacred Mosque" (17:2); "the Ancient House" (22:30); and "the Town of Security" (95:4); etc.
2845
The Temple at Jerusalem, or any sacred house of worship. Preferably the word may refer to the Ka‘bah, which is described in the Qur’an as "a Resort" (2:126); "the Sacred House" (5:3); "the Sacred Mosque" (17:2); "the Ancient House" (22:30); and "the Town of Security" (95:4); etc.
وَٱلسَّقْفِ ٱلْمَرْفُوعِ
这里指穆撒用华盖的形式在荒野中搭起来的圣幕古犹太的移动式神堂, 古以色列人即在其中礼拜; 或指天房; 或指天; 最后的指称也许较恰当、中肯。
«古兰经» 的特色是, 当它必须作一个坚定的宣言并要对这个宣言给以强调和肯定的时候, 它就以某些存在或事物或自然法则或自然现象发誓, 或加以引证。这一章在开头几节经文中以某些与穆撒--------穆圣的极相似的人物密切相关的东西起誓。使穆撒得到启示的地方是在西奈山, 这个启示体现了经典和说到以色列人兄弟中将出一个伟大先知的预言 («申命记» 18:18和33:2)。显然穆圣就是预言中提到的那位伟大使者。在 «古兰经» 中他的降临被比作穆撒的降临 (73:16)。因此这章经文加以引证的是 “成文的经典” («圣经»或 «古兰经», 宁取后者), 成了穆圣主张的真理的永久而无可争辩的证明。“永远常为人出入之所”
--------天房--------最能说明它所构成其堡垒和中心的宗教是安拉的最后宗教。在漫长的几个世纪以前, 圣洁的圣人, 众先知之父, 伊布拉欣, 在他儿子伊斯马仪的协助下于天房奠基的同时祈求这地方成为安全可靠的避难所, 并藉此为宣讲传播安拉的一致和独一常德的中心。“高耸的屋顶” 一词指的是天, 第六节的意思是, 不 信者太愚蠢, 看不到这个简单事实: 因为穆圣不断得到真主的帮助, 他的事业进步而发达, 反对他的种种计谋证明都要落空而失败。
ہمیشہ بلند رہنے والی چھت سے بھی خانہ کعبہ مراد ہے اور مطلب یہ ہے کہ اس کی عزت خداتعالیٰ ہمیشہ قائم رکھے گا۔
The tabernacle which Moses set up in the wilderness, in the form of a canopy under which the Israelites worshipped, or the Ka‘bah; or the sky, the last reference being more appropriate and relevant.
It is characteristic of the Qur’an that when it has to make a firm declaration and impart emphasis and certainty to that declaration it swears by, or cites as witnesses, certain beings or objects or natural laws or phenomena. In the first few verses the Surah swears by certain things intimately connected with Moses—the counterpart of the Holy Prophet. It was on Tur that the revelation was vouchsafed to Moses which embodied his Law and the prophecies which spoke about the appearance of a great Divine Prophet from among the brethren of the Israelites (Deut. 18:18 & 33:2). Evidently, the Holy Prophet was the Divine Messenger spoken of in the prophecy. His advent is likened in the Qur’an to the advent of Moses (73:16). The Surah then cites, as evidence, the "Inscribed Book" (the Bibl
Commentary:
'The Elevated Roof' may also refer to the tabernacle which Moses set up in the wilderness in the form of a canopy under which the Israelites worshipped. Or it may refer to the Ka‘bah or to the sky or heaven the last reference being more appropriate and relevant.
1311
这里指穆撒用华盖的形式在荒野中搭起来的圣幕古犹太的移动式神堂, 古以色列人即在其中礼拜; 或指天房; 或指天; 最后的指称也许较恰当、中肯。
1312
«古兰经» 的特色是, 当它必须作一个坚定的宣言并要对这个宣言给以强调和肯定的时候, 它就以某些存在或事物或自然法则或自然现象发誓, 或加以引证。这一章在开头几节经文中以某些与穆撒--------穆圣的极相似的人物密切相关的东西起誓。使穆撒得到启示的地方是在西奈山, 这个启示体现了经典和说到以色列人兄弟中将出一个伟大先知的预言 («申命记» 18:18和33:2)。显然穆圣就是预言中提到的那位伟大使者。在 «古兰经» 中他的降临被比作穆撒的降临 (73:16)。因此这章经文加以引证的是 “成文的经典” («圣经»或 «古兰经», 宁取后者), 成了穆圣主张的真理的永久而无可争辩的证明。“永远常为人出入之所”
--------天房--------最能说明它所构成其堡垒和中心的宗教是安拉的最后宗教。在漫长的几个世纪以前, 圣洁的圣人, 众先知之父, 伊布拉欣, 在他儿子伊斯马仪的协助下于天房奠基的同时祈求这地方成为安全可靠的避难所, 并藉此为宣讲传播安拉的一致和独一常德的中心。“高耸的屋顶” 一词指的是天, 第六节的意思是, 不 信者太愚蠢, 看不到这个简单事实: 因为穆圣不断得到真主的帮助, 他的事业进步而发达, 反对他的种种计谋证明都要落空而失败。
5
ہمیشہ بلند رہنے والی چھت سے بھی خانہ کعبہ مراد ہے اور مطلب یہ ہے کہ اس کی عزت خداتعالیٰ ہمیشہ قائم رکھے گا۔
3934
Commentary:
'The Elevated Roof' may also refer to the tabernacle which Moses set up in the wilderness in the form of a canopy under which the Israelites worshipped. Or it may refer to the Ka‘bah or to the sky or heaven the last reference being more appropriate and relevant.
2846
The tabernacle which Moses set up in the wilderness, in the form of a canopy under which the Israelites worshipped, or the Ka‘bah; or the sky, the last reference being more appropriate and relevant.
It is characteristic of the Qur’an that when it has to make a firm declaration and impart emphasis and certainty to that declaration it swears by, or cites as witnesses, certain beings or objects or natural laws or phenomena. In the first few verses the Surah swears by certain things intimately connected with Moses—the counterpart of the Holy Prophet. It was on Tur that the revelation was vouchsafed to Moses which embodied his Law and the prophecies which spoke about the appearance of a great Divine Prophet from among the brethren of the Israelites (Deut. 18:18 & 33:2). Evidently, the Holy Prophet was the Divine Messenger spoken of in the prophecy. His advent is likened in the Qur’an to the advent of Moses (73:16). The Surah then cites, as evidence, the "Inscribed Book" (the Bibl
وَٱلْبَحْرِ ٱلْمَسْجُورِ
قرآن کریم سمندر کو علوم روحانیہ کا نشان قرار دیتا ہے۔ پس جوش مارنے والے سمندر سے مراد علوم قرآنی ہیں۔ جو ہمیشہ ظاہر ہوتے رہیں گے اور اسلام کی صداقت ثابت کرتے رہیں گے۔
81:7.
The words, "the Swollen Sea," may refer to the Red Sea where Pharaoh and his mighty hosts were drowned while pursuing the Israelites, or to the battlefield of Badr where all the great leaders of the Quraish were killed, as it was known as Al-Bahr, i.e. the sea (Nihayah).
81:7.
Important Words:
المسجور (swollen) is derived from سجر. They say سجر الماء النھر i.e. the water filled the stream. سجر التنور (sajjara) means, he filled the oven with firewood and heated it. سجر الماء means, he made the water to flow forth whithersoever it would. مسجور means, filled; kindled; still or quiet, or still and full at the same time; empty (Lane & Aqrab).
Commentary:
It is the characteristic of the Quran that when it has to make a firm declaration and impart emphasis and certainty to that declaration it swears by, or cites as witnesses, certain beings or objects or natural laws or phenomena. In the first few verses the Surah swears by certain things intimately connected with Moses—the counterpart of the Holy Prophet. It was on the Tur that the revelation was vouchsafed to Moses which embodied his Law and the prophecies which spoke about the appearance of a great Divine Prophet from among the brethren of the Israelites. That Prophet was to be the like of Moses and was to shine forth from mount Paran and to come with ten thousand saints, holding in his right hand a fiery law (Deut. 18:18 & 33: 2). Evidently, the Holy Prophet was the Divine Messenger spoken of in the prophecy. His advent is likened in the Quran to the advent of Moses (73:16). He shined forth from mount Paran, holding the Quran in his right hand and entered Mecca at the head of ten thousand saintly warriors. The Surah then cites, as evidence, the "Inscribed Book" which is the Bible or the Quran, preferably the latter, and which stands as a standing and incontrovertible testimony to the truth of the claims of the Holy Prophet. "The Frequented House"—the Ka‘bah,—more than anything else, shows that the religion of which it forms the citadel and the centre is God’s Final Dispensation. The site where the Ka‘bah stands was a dry barren waste where no sign of human or animal life was visible. Here, long centuries ago, a holy man of God—the Patriarch Abraham, aided and assisted by his son, Ishmael, while raising its foundations, had prayed that the place may become a haven of safety and security and may constitute the centre from where God’s Unity and Oneness may be proclaimed and preached. It was "this barren waste that didst not bear and didst not travail with child"which gave birth to the greatest son of man, as was spoken of old (Isa. 54:1). Here it was (as was foretold) that "the glory of God rose and shone; the multitudes of camels came, the dromedaries of Midian and Ephah, all came from Sheba and brought gold and incense and shewed forth the praises of the Lord" (Isa. 60:1-6).
The reference in the words "the Elevated Roof," being to heaven, the verse (v.6) signifies that the disbelievers are so unwise as not to see this simple fact that whereas the Prophet continuously receives Divine help and his cause progresses and prospers, failure dogs their footsteps and all their designs and plans against the Prophet prove abortive. In the words"the Swollen Sea," the reference may be to the Mediterranean Sea where Pharaoh and his mighty hosts were drowned while pursuing the Israelites or they may refer to the battlefield of Badr where all the great leaders of the Quraish were killed, as it was known as البحر i.e. the sea (Nihayah). The words may also apply to the Quran which like a fathomless sea of spiritual knowledge continues to throw out treasures of divine knowledge. "Why do not the disbelievers," the verse purports to say, "take a lesson from these patent facts and realize that opposition to God’s Messengers does not pay and will end in their ruin?"
a
81:7.
1313
“涨潮的大海” 可以指法老及强大的队伍在追赶以色列人时被淹死的红海, 也可指古莱什人所有大头领阵亡所在地白德尔战场, 如众所周知像海一样 (نِهَايَة, Nihayah)。
6
قرآن کریم سمندر کو علوم روحانیہ کا نشان قرار دیتا ہے۔ پس جوش مارنے والے سمندر سے مراد علوم قرآنی ہیں۔ جو ہمیشہ ظاہر ہوتے رہیں گے اور اسلام کی صداقت ثابت کرتے رہیں گے۔
a
81:7.
3935
Important Words:
المسجور (swollen) is derived from سجر. They say سجر الماء النھر i.e. the water filled the stream. سجر التنور (sajjara) means, he filled the oven with firewood and heated it. سجر الماء means, he made the water to flow forth whithersoever it would. مسجور means, filled; kindled; still or quiet, or still and full at the same time; empty (Lane & Aqrab).
Commentary:
It is the characteristic of the Quran that when it has to make a firm declaration and impart emphasis and certainty to that declaration it swears by, or cites as witnesses, certain beings or objects or natural laws or phenomena. In the first few verses the Surah swears by certain things intimately connected with Moses—the counterpart of the Holy Prophet. It was on the Tur that the revelation was vouchsafed to Moses which embodied his Law and the prophecies which spoke about the appearance of a great Divine Prophet from among the brethren of the Israelites. That Prophet was to be the like of Moses and was to shine forth from mount Paran and to come with ten thousand saints, holding in his right hand a fiery law (Deut. 18:18 & 33: 2). Evidently, the Holy Prophet was the Divine Messenger spoken of in the prophecy. His advent is likened in the Quran to the advent of Moses (73:16). He shined forth from mount Paran, holding the Quran in his right hand and entered Mecca at the head of ten thousand saintly warriors. The Surah then cites, as evidence, the "Inscribed Book" which is the Bible or the Quran, preferably the latter, and which stands as a standing and incontrovertible testimony to the truth of the claims of the Holy Prophet. "The Frequented House"—the Ka‘bah,—more than anything else, shows that the religion of which it forms the citadel and the centre is God’s Final Dispensation. The site where the Ka‘bah stands was a dry barren waste where no sign of human or animal life was visible. Here, long centuries ago, a holy man of God—the Patriarch Abraham, aided and assisted by his son, Ishmael, while raising its foundations, had prayed that the place may become a haven of safety and security and may constitute the centre from where God’s Unity and Oneness may be proclaimed and preached. It was "this barren waste that didst not bear and didst not travail with child"which gave birth to the greatest son of man, as was spoken of old (Isa. 54:1). Here it was (as was foretold) that "the glory of God rose and shone; the multitudes of camels came, the dromedaries of Midian and Ephah, all came from Sheba and brought gold and incense and shewed forth the praises of the Lord" (Isa. 60:1-6).
The reference in the words "the Elevated Roof," being to heaven, the verse (v.6) signifies that the disbelievers are so unwise as not to see this simple fact that whereas the Prophet continuously receives Divine help and his cause progresses and prospers, failure dogs their footsteps and all their designs and plans against the Prophet prove abortive. In the words"the Swollen Sea," the reference may be to the Mediterranean Sea where Pharaoh and his mighty hosts were drowned while pursuing the Israelites or they may refer to the battlefield of Badr where all the great leaders of the Quraish were killed, as it was known as البحر i.e. the sea (Nihayah). The words may also apply to the Quran which like a fathomless sea of spiritual knowledge continues to throw out treasures of divine knowledge. "Why do not the disbelievers," the verse purports to say, "take a lesson from these patent facts and realize that opposition to God’s Messengers does not pay and will end in their ruin?"
a
81:7.
2847
The words, "the Swollen Sea," may refer to the Red Sea where Pharaoh and his mighty hosts were drowned while pursuing the Israelites, or to the battlefield of Badr where all the great leaders of the Quraish were killed, as it was known as Al-Bahr, i.e. the sea (Nihayah).
إِنَّ عَذَابَ رَبِّكَ لَوَٰقِعٌ
51:6.
51:6.
51:6.
Commentary:
All the facts mentioned in the preceding six verses show that if disbelievers do not give up their evil ways and opposition to the Holy Prophet, Divine punishment would descend upon them and would break them to pieces. "The punishment of thy Lord," may also refer to the punishment of the Day of Resurrection.
b
51:6.
a
51:6.
3936
Commentary:
All the facts mentioned in the preceding six verses show that if disbelievers do not give up their evil ways and opposition to the Holy Prophet, Divine punishment would descend upon them and would break them to pieces. "The punishment of thy Lord," may also refer to the punishment of the Day of Resurrection.
b
51:6.
مَّا لَهُۥ مِن دَافِعٍ
يَوْمَ تَمُورُ ٱلسَّمَآءُ مَوْرًا
在那天, 天上一切的力量都将支持穆圣。在白德尔日, 这情形果然发生了。
قرآن کریم میں سَمَآء کا لفظ ہے مگر لغت میں سَمَآء آسمان کے علاوہ بادل کو بھی کہتے ہیں اور وہی معنے اس جگہ لگتے ہیں اور مطلب یہ ہے کہ قرآن مجید کے ذریعہ سے رحمت کے بادل دنیا پر چھا جائیں گے۔
On that day all the heavenly forces will operate in favour of the Holy Prophet. So did it happen on the Day of Badr.
Commentary:
The verse may signify that on that day all the heavenly forces will operate in favour of the Holy Prophet. So did it happen on the Day of Badr.
1314
在那天, 天上一切的力量都将支持穆圣。在白德尔日, 这情形果然发生了。
7
قرآن کریم میں سَمَآء کا لفظ ہے مگر لغت میں سَمَآء آسمان کے علاوہ بادل کو بھی کہتے ہیں اور وہی معنے اس جگہ لگتے ہیں اور مطلب یہ ہے کہ قرآن مجید کے ذریعہ سے رحمت کے بادل دنیا پر چھا جائیں گے۔
3937
Commentary:
The verse may signify that on that day all the heavenly forces will operate in favour of the Holy Prophet. So did it happen on the Day of Badr.
2848
On that day all the heavenly forces will operate in favour of the Holy Prophet. So did it happen on the Day of Badr.
وَتَسِيرُ ٱلْجِبَالُ سَيْرًا
پہاڑ سے مراد بڑے انسان یا بڑے نظام ہوتے ہیں اور مراد یہ ہے کہ جب قرآنی علوم پھیلیں گے تو حکومت عرب اور قیصر و کسریٰ کا نظام تتر بتر ہو جائے گا اور دنیا کے پردہ سے غائب ہو جائے گا۔
18:48; 78:21; 81:4.
On the day of retribution the leaders of disbelievers will meet with a terrible end. They will be blown away like chaff before the wind. Or, the verse may signify that the great Empires of the time will be broken and shattered. This and the preceding verse make a subtle allusion to the new order of things before which the old, decrepit and decayed systems will he swept away. These verses may equally apply to the Day of Judgment.
18:48; 78:21; 81:4.
Commentary:
The verse means that on the day of retribution the leaders of disbelievers will meet with a terrible end. They will be blown away like chaff before the wind. Or it may signify that the Iranian and Byzantine Empires will be broken and shattered. This and the preceding verse make a subtle allusion to the new order of things before which the old decrepit and decayed systems would be swept away. These verses may also apply to the Day of Judgement.
c
18:48; 78:21; 81:4.
1315
在报应之日, 不信者的头领将遭到可怕的结局。他们将像谷壳一样被大风席卷一空。这里也可指, 当时各大帝国将被粉碎。这里和上一节经文微妙地提出了衰败腐朽的老制度被消灭后的一种新秩序。这几节经文同样适用于最后审判日。
1
پہاڑ سے مراد بڑے انسان یا بڑے نظام ہوتے ہیں اور مراد یہ ہے کہ جب قرآنی علوم پھیلیں گے تو حکومت عرب اور قیصر و کسریٰ کا نظام تتر بتر ہو جائے گا اور دنیا کے پردہ سے غائب ہو جائے گا۔
a
18:48; 78:21; 81:4.
3938
Commentary:
The verse means that on the day of retribution the leaders of disbelievers will meet with a terrible end. They will be blown away like chaff before the wind. Or it may signify that the Iranian and Byzantine Empires will be broken and shattered. This and the preceding verse make a subtle allusion to the new order of things before which the old decrepit and decayed systems would be swept away. These verses may also apply to the Day of Judgement.
c
18:48; 78:21; 81:4.
2849
On the day of retribution the leaders of disbelievers will meet with a terrible end. They will be blown away like chaff before the wind. Or, the verse may signify that the great Empires of the time will be broken and shattered. This and the preceding verse make a subtle allusion to the new order of things before which the old, decrepit and decayed systems will he swept away. These verses may equally apply to the Day of Judgment.
فَوَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
ٱلَّذِينَ هُمْ فِى خَوْضٍ يَلْعَبُونَ
يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا
这里描述了不信者的罪恶得到充分证实, 而悔过之时已过的情形。
The verse depicts the disbelievers’ condition after their guilt will have been fully established and the time for repentance will have passed.
18:54; 21:40; 38:86.
Commentary:
The dead bodies of leaders of the Quraish who were killed in the Battle of Badr were thrown into a pit and the Holy Prophet went up to its edge and, addressing the dead bodies, is reported to have said "Did you find the promise of punishment of your Lord true? What God had promised me has been fulfilled" (Bukhari & Tabari). The verse is equally applicable to the punishment which will be meted out to disbelievers on the Resurrection Day.
1316
这里描述了不信者的罪恶得到充分证实, 而悔过之时已过的情形。
b
18:54; 21:40; 38:86.
3939
Commentary:
The dead bodies of leaders of the Quraish who were killed in the Battle of Badr were thrown into a pit and the Holy Prophet went up to its edge and, addressing the dead bodies, is reported to have said "Did you find the promise of punishment of your Lord true? What God had promised me has been fulfilled" (Bukhari & Tabari). The verse is equally applicable to the punishment which will be meted out to disbelievers on the Resurrection Day.
2850
The verse depicts the disbelievers’ condition after their guilt will have been fully established and the time for repentance will have passed.
هَٰذِهِ ٱلنَّارُ ٱلَّتِى كُنتُم بِهَا تُكَذِّبُونَ
51:15; 55:44.
c
51:15; 55:44.
أَفَسِحْرٌ هَٰذَآ أَمْ أَنتُمْ لَا تُبْصِرُونَ
Commentary:
When disbelievers will be confronted with the consequences of their evil deeds on the Day of Reckoning, they will be asked if they had realized that what God’s Messengers had told them was not a fake or forgery, or whether they still did not see the utter futility and falsity of their beliefs and doctrines. The verse may also refer to the day or reckoning for disbelievers in this life.
3940
Commentary:
When disbelievers will be confronted with the consequences of their evil deeds on the Day of Reckoning, they will be asked if they had realized that what God’s Messengers had told them was not a fake or forgery, or whether they still did not see the utter futility and falsity of their beliefs and doctrines. The verse may also refer to the day or reckoning for disbelievers in this life.
ٱصْلَوْهَا فَٱصْبِرُوٓا۟ أَوْ لَا تَصْبِرُوا۟ سَوَآءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ
14:22; 41:25.
14:22; 41:25.
14:22; 41:25.
Commentary:
The verse depicts the disbelievers’ condition after their guilt will be fully established and the time for repentance will have passed.
a
14:22; 41:25.
a
14:22; 41:25.
3941
Commentary:
The verse depicts the disbelievers’ condition after their guilt will be fully established and the time for repentance will have passed.
a
14:22; 41:25.
إِنَّ ٱلْمُتَّقِينَ فِى جَنَّٰتٍ وَنَعِيمٍ
15:46; 77:42, 43; 78:32, 33.
15:46; 77:42, 43; 78:32, 33.
7:44; 15:46; 19:64; 43:73-74; 44:56; 77:42-43; 78:32-33.
Commentary:
The present and the following verses recount some of the Divine favours and blessings that are bestowed on the righteous. These may also be taken as embodying a prophecy which was literally fulfilled when the dwellers of the barren and sandy deserts of Arabia conquered the great Iranian and Byzantine Empires.
b
15:46; 77:42, 43; 78:32, 33.
b
7:44; 15:46; 19:64; 43:73-74; 44:56; 77:42-43; 78:32-33.
3942
Commentary:
The present and the following verses recount some of the Divine favours and blessings that are bestowed on the righteous. These may also be taken as embodying a prophecy which was literally fulfilled when the dwellers of the barren and sandy deserts of Arabia conquered the great Iranian and Byzantine Empires.
b
15:46; 77:42, 43; 78:32, 33.
فَٰكِهِينَ بِمَآ ءَاتَىٰهُمْ رَبُّهُمْ وَوَقَىٰهُمْ رَبُّهُمْ عَذَابَ ٱلْجَحِيمِ