طُوۡر
Appears 6 times in Quran
📖 Lane's Lexicon
Classical definitions for root طور
Derived Stems (28)
Derived Words (2)
Words derived from the lemma "طُوۡر".
- And by Mount
- By the Mount
Occurrences in Quran
Found 6 verses containing "طُوۡر".
وَاِنۡ مِّنۡ قَرۡیَۃٍ اِلَّا نَحۡنُ مُہۡلِکُوۡہَا قَبۡلَ یَوۡمِ الۡقِیٰمَۃِ اَوۡ مُعَذِّبُوۡہَا عَذَابًا شَدِیۡدًا ۚ کَانَ ذٰلِکَ فِی الۡکِتٰبِ مَسۡطُوۡرًا
اس جگہ یہ پیشگوئی ہے کہ آخری زمانہ میں سب دنیا پر عذاب آئے گا اور بقول مسیح علیہ السلام کے قومیں قوموں پر چڑھیں گی اور بقول قرآنِ کریم یَوْمَ تَرْجُفُ الرَّاجِفَۃُ تَتْبَعُھَا الرَّادِفَۃُ (سورۃ نازعات آیت۷و۸) مصیبت پر مصیبت آئے گی اور اس طرح متواتر آئے گی کہ انسان حیران ہو جائے گا۔
21:12; 22:46; 28:59.
The reference is to the punishment which presages a universal calamity or series of calamities as foretold by God’s Prophets and also in the Qur’an.
21:12; 22:46; 28:59.
Commentary:
In the previous verse it was stated that false deities could not save their devotees from Divine punishment. The present verse gives a specific illustration of this. It purports to say that the time was coming when idolatry would spread all over the world and in consequence thereof the whole of mankind would suffer for its sins and iniquities. At that time no human device and no seeking of help from false deities would save their devotees from Divine wrath. This subject has been dealt with at greater length in the next Surah.
The verse contains a warning for Muslims to beware of "the second great punishment" to which an allusion has already been made in v. 57. The words "before the Day of Resurrection" allude to a prophecy which was to be fulfilled in the latter days. From the Hadith it appears that this prophecy about "the second punishment" was to be fulfilled after the advent of the Promised Messiah, and we find that it is already being fulfilled.
e
21:12; 22:46; 28:59.
715
这指的是预告一次世界性大灾难的惩罚, 或是安拉派遣的先知和 «古兰经» 中也预告过的一连串大灾难。
3
اس جگہ یہ پیشگوئی ہے کہ آخری زمانہ میں سب دنیا پر عذاب آئے گا اور بقول مسیح علیہ السلام کے قومیں قوموں پر چڑھیں گی اور بقول قرآنِ کریم یَوْمَ تَرْجُفُ الرَّاجِفَۃُ تَتْبَعُھَا الرَّادِفَۃُ (سورۃ نازعات آیت۷و۸) مصیبت پر مصیبت آئے گی اور اس طرح متواتر آئے گی کہ انسان حیران ہو جائے گا۔
a
21:12; 22:46; 28:59.
1988
Commentary:
In the previous verse it was stated that false deities could not save their devotees from Divine punishment. The present verse gives a specific illustration of this. It purports to say that the time was coming when idolatry would spread all over the world and in consequence thereof the whole of mankind would suffer for its sins and iniquities. At that time no human device and no seeking of help from false deities would save their devotees from Divine wrath. This subject has been dealt with at greater length in the next Surah.
The verse contains a warning for Muslims to beware of "the second great punishment" to which an allusion has already been made in v. 57. The words "before the Day of Resurrection" allude to a prophecy which was to be fulfilled in the latter days. From the Hadith it appears that this prophecy about "the second punishment" was to be fulfilled after the advent of the Promised Messiah, and we find that it is already being fulfilled.
a
21:12; 22:46; 28:59.
1626
The reference is to the punishment which presages a universal calamity or series of calamities as foretold by God’s Prophets and also in the Qur’an.
وَشَجَرَۃً تَخۡرُجُ مِنۡ طُوۡرِ سَیۡنَآءَ تَنۡۢبُتُ بِالدُّہۡنِ وَصِبۡغٍ لِّلۡاٰکِلِیۡنَ
یہ زیتون کے درخت کا ذکر ہے جس میں سے تیل بھی نکلتا ہے اور جسے بطور طعام کے بھی استعمال کیا جاتا ہے۔
The words, "Mount Sinai", remind us of the following great prophecy of the Bible:
'The Lord came from Sinai, and rose from Seir unto them; He shined forth from Mount Paran and he came with ten thousands of saints; from his right hand went a fiery law for them' (Deut. 33:2). See also "Once to Sinai" by H.F. Prescott.
Commentary:
The verse embodies yet another instance of God’s bountiful provision for the physical needs of man. The words 'Mount Sinai', however, draw attention to the fact that if God has made provision for man’s physical needs, He has not neglected to make similar provision for his spiritual needs and He has been doing so from time immemorial. The verse reminds us of the great prophecy of the Bible which is to the effect: "The Lord came from Sinai, and rose from Seir unto them; He shined forth from Mount Paran and he came with ten thousands of saints: from his right hand went a fiery law for them" (Deut. 33:2). The prophecy refers to the advent of Moses, the appearance of Jesus from Seir and to the coming of the Holy Prophet of Islam with a fiery Law. The Holy Prophet actually had ten thousand Companions with him when he entered Mecca as a conqueror. As to the identity of Paran see 2:130.
About the tree referred to in the verse which springs from Mount Sinai and produces oil the following extract may be read with interest:
The well lying to the east of the Church, and traditionally that from which Moses drew up for the daughters of Jethro, was sufficient to supply the domestic needs of the monks and their guests; the water of the other, led by channels in the rock and carefully disposed pipes down through the sloping garden, made that a fertile and pleasant place, with grass and vegetable plots, rows of salad herbs, and the shade of many fruit trees—apple and pear, grapevines, oranges, figs and almonds, as well as so great a number of olive trees that, together with those in a more distant garden, they produced enough oil for the culinary use of the monastery, and for the multitude of lamps which hung in their Church. ("Once To Sinai" by H. F. M. Prescott).
2
یہ زیتون کے درخت کا ذکر ہے جس میں سے تیل بھی نکلتا ہے اور جسے بطور طعام کے بھی استعمال کیا جاتا ہے۔
2525
Commentary:
The verse embodies yet another instance of God’s bountiful provision for the physical needs of man. The words 'Mount Sinai', however, draw attention to the fact that if God has made provision for man’s physical needs, He has not neglected to make similar provision for his spiritual needs and He has been doing so from time immemorial. The verse reminds us of the great prophecy of the Bible which is to the effect: "The Lord came from Sinai, and rose from Seir unto them; He shined forth from Mount Paran and he came with ten thousands of saints: from his right hand went a fiery law for them" (Deut. 33:2). The prophecy refers to the advent of Moses, the appearance of Jesus from Seir and to the coming of the Holy Prophet of Islam with a fiery Law. The Holy Prophet actually had ten thousand Companions with him when he entered Mecca as a conqueror. As to the identity of Paran see 2:130.
About the tree referred to in the verse which springs from Mount Sinai and produces oil the following extract may be read with interest:
The well lying to the east of the Church, and traditionally that from which Moses drew up for the daughters of Jethro, was sufficient to supply the domestic needs of the monks and their guests; the water of the other, led by channels in the rock and carefully disposed pipes down through the sloping garden, made that a fertile and pleasant place, with grass and vegetable plots, rows of salad herbs, and the shade of many fruit trees—apple and pear, grapevines, oranges, figs and almonds, as well as so great a number of olive trees that, together with those in a more distant garden, they produced enough oil for the culinary use of the monastery, and for the multitude of lamps which hung in their Church. ("Once To Sinai" by H. F. M. Prescott).
1990
The words, "Mount Sinai", remind us of the following great prophecy of the Bible:
'The Lord came from Sinai, and rose from Seir unto them; He shined forth from Mount Paran and he came with ten thousands of saints; from his right hand went a fiery law for them' (Deut. 33:2). See also "Once to Sinai" by H.F. Prescott.
اَلنَّبِیُّ اَوۡلٰی بِالۡمُؤۡمِنِیۡنَ مِنۡ اَنۡفُسِہِمۡ ۖ وَاَزۡوٰجُہٗۤ اُمَّہٰتُہُمۡ ۗ وَاُولُوا الۡاَرۡحَامِ بَعۡضُہُمۡ اَوۡلٰی بِبَعۡضٍ فِیۡ کِتٰبِ اللّٰہِ مِنَ الۡمُؤۡمِنِیۡنَ وَالۡمُہٰجِرِیۡنَ اِلَّاۤ اَنۡ تَفۡعَلُوۡۤا اِلٰۤی اَوۡلِیَآئِکُمۡ مَّعۡرُوۡفًا ۚ کَانَ ذٰلِکَ فِی الۡکِتٰبِ مَسۡطُوۡرًا
8:76.
如果对以上第六节经文中所含的命令有所误解, 就可以产生一种模棱两可的解释。本节经文为此加以说明, 那节经文中告诫信者们以他们父亲的姓氏呼唤他们, 而在本节经文中, 穆圣按其含意, 已被称为信者之父。上节经文提到血亲关系, 而现在注释的这节经文提到穆圣与信者之间的精神关系。
通过穆圣作为精神父亲的身份所形成的伊斯兰教内的兄弟关系, 也许造成了穆斯林中可以相互继承财产的这一错觉。本节经文试图消除这种错觉, 规定只有血亲关系可以相互继承, 并且在血亲关系中只有信者们可以继承, 而不信的人是不准继承他们信仰的亲属的。本节经文也废除了麦加的移居者在来到麦地那后与麦地那的非血亲之间所建立的那种形式的兄弟关系, 按照那样的关系, 一个 “移居者” 甚至就会继承一个 “非血亲” 所留下的财产。那种兄弟关系不过是一个临时措施而用来恢复来自麦加移居者的权利, 已不复存在; 而血亲关系, 不只是单独的信仰, 却成为确定继承和其他同样性质的事务中的决定因素。可是伊斯兰教内更广泛的兄弟关系依然继续存在, 并要求所有穆斯林之间都像亲兄弟一般相互对待。
اس سے مراد یہ ہے کہ اپنے رشتہ داروں کی جو باتیں بتانا انسان کے لئے جائز نہیں اور جن باتوں کو چھپانا انسان کے لئے جائز ہے اس سے بڑھ کر نبی کے معاملہ میں احتیاط کی ضرورت ہوتی ہے۔ اسی لئے اللہ تعالیٰ نے نبی کو باپ اور اس کی بیویوں کو مائیں قرار دیا ہے کیونکہ اگر اس طرح نبی اور اس کی بیویوں کو باقی مومنوں سے ممتاز درجہ نہ دیا جاتا تو جن باتوں کا چھپانا مقصود تھا وہ چھپائی نہ جاتیں اور جن باتوں کو ظاہر کرنا مقصود تھا وہ ظاہر نہ ہوتیں۔ تاریخ سے ثابت ہے کہ رسول کریم صلی اللہ علیہ وسلم کی بیویوں نے آپ کے کوئی حالات نہیں چھپائے۔ پس اس سے یہ مرادنہیں کہ نبی کوئی گناہ کرتا ہے جس ک
8:76.
The verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v.6 above. While in that verse the believers were enjoined to call them after their fathers, in the present verse the Holy Prophet, by implication, has been called the father of the Faithful. The preceding verse speaks of blood-relationship but the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful.
The Islamic Brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. The verse seeks to remove this misconception by laying down that only blood-relations can inherit each other and that from among the blood-relation only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives. The verse also abolishes that form of brotherhood which was established between the Emigrants of Mecca and the Helpers of Medina on the former’s arrival in Medina, according to which an "Emigrant" would even inherit the property left by an "Helper." That brotherhood, which was but a temporary measure and was adopted to rehabilitate the Emigrants from Mecca, ceased to exist, and blood-relationship, and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider Brotherhood of Islam continued and Muslims were ex
8:76.
Commentary:
This verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v. 6 above. While in that verse the believers were enjoined to "call them by the names of their fathers," in the present verse the Holy Prophet by implication has been called the father of the Faithful. In fact, the preceding verse speaks of blood-relationship and the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful. It purports to say that in his capacity as their spiritual father, the Holy Prophet stands closer to them than even their own selves and that his wives being their spiritual mothers ought to be treated by them with greater regard and respect than the mothers who gave them birth, because spiritual relationship stands on a much higher plane than physical relationship. It is to this supreme reality that the Holy Prophet has drawn attention in a well-known saying of his, viz. "the faith of a believer does not become perfect unless the love he bears to me transcends all worldly connections and relationships" (Bukhari, Kitabul-Iman).
The verse removes another possible misunderstanding. The Islamic brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. It is this misconception that the verse under comment seeks to remove. It purports to say that (1) only blood relations can inherit each other and (2) that from among the blood relations only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives.
The verse also abolished that form of brotherhood which was established between the Migrants of Mecca and the Helpers of Medina, on the former’s arrival in Medina, according to which a مھاجر (Migrants) would even inherit the property left by an انصاری (Helper). After this verse was revealed that form of brotherhood which was but a temporary measure, adopted to rehabilitate the Migrants from Mecca, ceased to exist, and blood relationship and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider brotherhood of Islam continued and Muslims were expected to treat one another like brothers.
a
8:76.
1022
如果对以上第六节经文中所含的命令有所误解, 就可以产生一种模棱两可的解释。本节经文为此加以说明, 那节经文中告诫信者们以他们父亲的姓氏呼唤他们, 而在本节经文中, 穆圣按其含意, 已被称为信者之父。上节经文提到血亲关系, 而现在注释的这节经文提到穆圣与信者之间的精神关系。
1023
通过穆圣作为精神父亲的身份所形成的伊斯兰教内的兄弟关系, 也许造成了穆斯林中可以相互继承财产的这一错觉。本节经文试图消除这种错觉, 规定只有血亲关系可以相互继承, 并且在血亲关系中只有信者们可以继承, 而不信的人是不准继承他们信仰的亲属的。本节经文也废除了麦加的移居者在来到麦地那后与麦地那的非血亲之间所建立的那种形式的兄弟关系, 按照那样的关系, 一个 “移居者” 甚至就会继承一个 “非血亲” 所留下的财产。那种兄弟关系不过是一个临时措施而用来恢复来自麦加移居者的权利, 已不复存在; 而血亲关系, 不只是单独的信仰, 却成为确定继承和其他同样性质的事务中的决定因素。可是伊斯兰教内更广泛的兄弟关系依然继续存在, 并要求所有穆斯林之间都像亲兄弟一般相互对待。
1
اس سے مراد یہ ہے کہ اپنے رشتہ داروں کی جو باتیں بتانا انسان کے لئے جائز نہیں اور جن باتوں کو چھپانا انسان کے لئے جائز ہے اس سے بڑھ کر نبی کے معاملہ میں احتیاط کی ضرورت ہوتی ہے۔ اسی لئے اللہ تعالیٰ نے نبی کو باپ اور اس کی بیویوں کو مائیں قرار دیا ہے کیونکہ اگر اس طرح نبی اور اس کی بیویوں کو باقی مومنوں سے ممتاز درجہ نہ دیا جاتا تو جن باتوں کا چھپانا مقصود تھا وہ چھپائی نہ جاتیں اور جن باتوں کو ظاہر کرنا مقصود تھا وہ ظاہر نہ ہوتیں۔ تاریخ سے ثابت ہے کہ رسول کریم صلی اللہ علیہ وسلم کی بیویوں نے آپ کے کوئی حالات نہیں چھپائے۔ پس اس سے یہ مرادنہیں کہ نبی کوئی گناہ کرتا ہے جس ک
a
8:76.
3079
Commentary:
This verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v. 6 above. While in that verse the believers were enjoined to "call them by the names of their fathers," in the present verse the Holy Prophet by implication has been called the father of the Faithful. In fact, the preceding verse speaks of blood-relationship and the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful. It purports to say that in his capacity as their spiritual father, the Holy Prophet stands closer to them than even their own selves and that his wives being their spiritual mothers ought to be treated by them with greater regard and respect than the mothers who gave them birth, because spiritual relationship stands on a much higher plane than physical relationship. It is to this supreme reality that the Holy Prophet has drawn attention in a well-known saying of his, viz. "the faith of a believer does not become perfect unless the love he bears to me transcends all worldly connections and relationships" (Bukhari, Kitabul-Iman).
The verse removes another possible misunderstanding. The Islamic brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. It is this misconception that the verse under comment seeks to remove. It purports to say that (1) only blood relations can inherit each other and (2) that from among the blood relations only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives.
The verse also abolished that form of brotherhood which was established between the Migrants of Mecca and the Helpers of Medina, on the former’s arrival in Medina, according to which a مھاجر (Migrants) would even inherit the property left by an انصاری (Helper). After this verse was revealed that form of brotherhood which was but a temporary measure, adopted to rehabilitate the Migrants from Mecca, ceased to exist, and blood relationship and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider brotherhood of Islam continued and Muslims were expected to treat one another like brothers.
a
8:76.
2332
The verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v.6 above. While in that verse the believers were enjoined to call them after their fathers, in the present verse the Holy Prophet, by implication, has been called the father of the Faithful. The preceding verse speaks of blood-relationship but the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful.
2333
The Islamic Brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. The verse seeks to remove this misconception by laying down that only blood-relations can inherit each other and that from among the blood-relation only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives. The verse also abolishes that form of brotherhood which was established between the Emigrants of Mecca and the Helpers of Medina on the former’s arrival in Medina, according to which an "Emigrant" would even inherit the property left by an "Helper." That brotherhood, which was but a temporary measure and was adopted to rehabilitate the Emigrants from Mecca, ceased to exist, and blood-relationship, and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider Brotherhood of Islam continued and Muslims were ex
وَکِتٰبٍ مَّسۡطُوۡرٍ
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.
اَلَّذِیۡ خَلَقَ سَبۡعَ سَمٰوٰتٍ طِبَاقًا ۖ مَّا تَرٰی فِیۡ خَلۡقِ الرَّحۡمٰنِ مِنۡ تَفٰوُتٍ ۖ فَارۡجِعِ الۡبَصَرَ ہَلۡ تَرٰی مِنۡ فُطُوۡرٍ
65:13; 67:4; 71:16.
Tibaq is synonymous with Tabaq and with its plural, Atbaq. They say such a thing is the Tabaq or Tibaq of that, i.e. this thing is the match of that or the like of that in measure, size or quality, etc. Tibaq also means, a stage (Lane).
65:13; 67:4; 71:16.
Important Words:
طباقاً (in grades) is derived from طبق. They say أطبق الثوب i.e. he folded together the piece of cloth. طبق means, a thing that is the equal of another thing in its measure so that it covers the whole extent of the latter like the lid; a layer of the earth; a fold; a generation; any of the stages of heaven. السماوات طباق means, the heavens are composed of stages, one above another (Lane & Aqrab).
تفاوت (incongruity) is derived from فات . They say تفاوت الشیئان i.e. the two things were distinct or were different. تفاوت means, defect, fault, or imperfection; incongruity or discordance (Lane & Aqrab).
فطور (flaw) is derived from فطر. They say فطرہ i.e. God created it or brought it into existence for the first time, it not having existed before. انفطر means, it became split, rent or cleft. فطور means, cleft; flaw; disorder (Lane & Aqrab).
Commentary:
Wonderful indeed is God’s creation. The solar system of which our earth is but a small member is vast, varied and orderly and yet this system is but one of hundreds of millions of systems, some of which are incalculably larger than it, yet the countless millions of suns and stars are so arranged and distributed in relation to one another as to produce everywhere harmony and beauty. The order that covers and pervades the universe is obvious to the ordinary naked eye, and is spread far beyond the range of disciplined vision, assisted by all the instruments and appliances which science and art have been able to invent (Flint).
d
65:13; 67:4; 71:16.
1447
طِبَاق (Tibaq) 是 طَبَق (Tabaq) 及其复数 اَطْبَاق (Atbaq) 的同义词。他们说 طَبَق (Tabaq) 或 طِبَاق (Tibaq) 就是这样一种东西, 即这种东西是某种东西的配对物, 即在分量、尺寸或性质等方面相类似的东西。Tibāq 还有 “阶段” 的意思 (Lane)。
a
65:13; 67:4; 71:16.
4290
Important Words:
طباقاً (in grades) is derived from طبق. They say أطبق الثوب i.e. he folded together the piece of cloth. طبق means, a thing that is the equal of another thing in its measure so that it covers the whole extent of the latter like the lid; a layer of the earth; a fold; a generation; any of the stages of heaven. السماوات طباق means, the heavens are composed of stages, one above another (Lane & Aqrab).
تفاوت (incongruity) is derived from فات . They say تفاوت الشیئان i.e. the two things were distinct or were different. تفاوت means, defect, fault, or imperfection; incongruity or discordance (Lane & Aqrab).
فطور (flaw) is derived from فطر. They say فطرہ i.e. God created it or brought it into existence for the first time, it not having existed before. انفطر means, it became split, rent or cleft. فطور means, cleft; flaw; disorder (Lane & Aqrab).
Commentary:
Wonderful indeed is God’s creation. The solar system of which our earth is but a small member is vast, varied and orderly and yet this system is but one of hundreds of millions of systems, some of which are incalculably larger than it, yet the countless millions of suns and stars are so arranged and distributed in relation to one another as to produce everywhere harmony and beauty. The order that covers and pervades the universe is obvious to the ordinary naked eye, and is spread far beyond the range of disciplined vision, assisted by all the instruments and appliances which science and art have been able to invent (Flint).
d
65:13; 67:4; 71:16.
3079A
Tibaq is synonymous with Tabaq and with its plural, Atbaq. They say such a thing is the Tabaq or Tibaq of that, i.e. this thing is the match of that or the like of that in measure, size or quality, etc. Tibaq also means, a stage (Lane).
وَطُوۡرِ سِیۡنِیۡنَ
سَیْنَاء تو مفرد ے مگر اس جگہ جمع استعمال ہوا ہے اس کی وجہ یہ ہے کہ سینا پہاڑوں کے ایک لمبے سلسلہ کا نام ہے اور یہودی تاریخ سب پہاڑوں کو سینا قرار دیتی ہے۔ قرآن مجیدنے ان کے متعدد ہونے کی وجہ سے سینا کو سینین کہا ہے اور موجودہ تاریخ اور جغرافیہ میں کثرت سے اس کی تائید میں شواہد پائے جاتے ہیں۔
b
52:2.
1733
سِيْنِيْن (Sinin) 是复数, 说明在那个地区有几座山都用这个名称。安拉在其中的一座山上向穆撒显示他自己的光辉。
1
سَیْنَاء تو مفرد ے مگر اس جگہ جمع استعمال ہوا ہے اس کی وجہ یہ ہے کہ سینا پہاڑوں کے ایک لمبے سلسلہ کا نام ہے اور یہودی تاریخ سب پہاڑوں کو سینا قرار دیتی ہے۔ قرآن مجیدنے ان کے متعدد ہونے کی وجہ سے سینا کو سینین کہا ہے اور موجودہ تاریخ اور جغرافیہ میں کثرت سے اس کی تائید میں شواہد پائے جاتے ہیں۔
b
52:2.
4777
Commentary:
See next verse. The word سینین being in the plural shows that there are several mountains of this name in that region. On one of these God manifested Himself to Moses.
b
52:2.
3383A
The word sinin being in the plural shows that there are several mountains of this name in that region. On one of them God manifested Himself to Moses.