غُدُوّ
Appears 5 times in Quran
📖 Lane's Lexicon
Classical definitions for root غدو
Derived Stems (34)
Derived Words (3)
Words derived from the lemma "غُدُوّ".
Occurrences in Quran
Found 5 verses containing "غُدُوّ".
وَاذۡکُر رَّبَّکَ فِیۡ نَفۡسِکَ تَضَرُّعًا وَّخِیۡفَۃً وَّدُوۡنَ الۡجَہۡرِ مِنَ الۡقَوۡلِ بِالۡغُدُوِّ وَالۡاٰصَالِ وَلَا تَکُنۡ مِّنَ الۡغٰفِلِیۡنَ
6:64; 7:56.
6:64; 7:56.
Asal (which is the plural of Asil means, the evening time) may refer to the four daily Prayers, viz. Zuhr (Afternoon Prayer), ‘Asr (Late Afternoon Prayer), Maghrib (Sunset Prayer), and ‘Isha’ (Night Prayer), while Ghuduww may refer to the Fajr (Morning Prayer).
6:64; 7:56.
Commentary:
Remembering God does not here mean the performance of the prescribed Prayers but prayers generally. The Holy Prophet has been enjoined to pray to God morning and evening for the guidance of disbelievers. Thus, on the one hand disbelievers have been told to listen to the Quran attentively (the preceding verse) and, on the other, the Holy Prophet has been enjoined to pray for their guidance. The verse may also be taken to be addressed to disbelievers, suggesting to them that in order to know the truth they should listen to the Quran attentively and pray to God in humility.
Though Islam permits prayers, both aloud and in secret, yet in the present verse suppressed prayers are emphasized in order to create in the heart feelings of humility, sincerity and fear.
e
6:64; 7:56.
a
6:64; 7:56.
1090
Commentary:
Remembering God does not here mean the performance of the prescribed Prayers but prayers generally. The Holy Prophet has been enjoined to pray to God morning and evening for the guidance of disbelievers. Thus, on the one hand disbelievers have been told to listen to the Quran attentively (the preceding verse) and, on the other, the Holy Prophet has been enjoined to pray for their guidance. The verse may also be taken to be addressed to disbelievers, suggesting to them that in order to know the truth they should listen to the Quran attentively and pray to God in humility.
Though Islam permits prayers, both aloud and in secret, yet in the present verse suppressed prayers are emphasized in order to create in the heart feelings of humility, sincerity and fear.
b
6:64; 7:56.
1091
Asal (which is the plural of Asil means, the evening time) may refer to the four daily Prayers, viz. Zuhr (Afternoon Prayer), ‘Asr (Late Afternoon Prayer), Maghrib (Sunset Prayer), and ‘Isha’ (Night Prayer), while Ghuduww may refer to the Fajr (Morning Prayer).
وَلِلّٰہِ یَسۡجُدُ مَنۡ فِی السَّمٰوٰتِ وَالۡاَرۡضِ طَوۡعًا وَّکَرۡہًا وَّظِلٰلُہُمۡ بِالۡغُدُوِّ وَالۡاٰصَالِ ۩
本节经文包含一个伟大的真理, 即不管愿意与否, 万物都必须服从安拉确定的自然法则。舌头必须有尝味的功能。耳朵不得不听。这种服从于自然法则 (的现象) 称为强制。但人类获得某种程度的行动自由权。他可以根据自己的意愿, 自行决断。可是即使在实际行动中, 他的自由似乎得到认可, 他也受到一定程度的约制。因而不管他喜欢不喜欢, 无论做什么事, 都必须遵循安拉的法则。 ‘愿意或不愿意’这几个词也可指两类人, 即自愿服从安拉的信者和勉强服从安拉法则的不信的人。
عربی کے لفظ کا ترجمہ ’’شاموں‘‘ ہے مگر اردو میں مفرد ہی ترجمہ ہو سکتا ہے۔ اس لئے ترجمہ مفرد ہی کیا گیا ہے۔
یہ مطلب نہیں کہ انسان کی طرح سجدہ کرتے ہیں۔ بلکہ سجدہ کے معنے فرمانبرداری کے ہوتے ہیں۔ اور آیت کا یہ مطلب ہے کہ صبح و شام تمام کائنات قانون قدرت کی فرمانبرداری میں لگی ہوئی ہے۔
The verse embodies a great truth, viz. that all creation is bound to obey God-made laws of nature, willingly or unwillingly. The tongue must perform the function of tasting and the ear cannot help hearing. This obedience to the laws of nature may be called compulsory. But man is given a certain freedom of action where he can use his volition and discretion. But even in actions in which he appears to have been granted freedom, he is subject to certain amount of compulsion, and he must obey God’s laws in whatever he does, whether he likes it or not. The words, willingly or unwillingly, may also refer to two classes of men, viz. believers who give willing submission to God and disbelievers who obey His laws grudgingly.
Important Words:
ظلال (shadows) is the plural of both ظل (zill) and ظلة (zullah), which are derived from ظل (zalla). They say ظل الیوم i.e. the day became shady. ظل الشیء means, the thing became long or extended. ظلله means, he shaded him. اظله means, it cast its shade upon him; or he took him into his shelter or protection. ظل means, the light of the sun without the rays; shade; blackness of the night; an apparition or phantom or a thing that one sees like a shadow; a covering; might or power of resistance protection or shelter; person or corporeal form or figure which one sees from a distance. The Arabs say السلطان ظل الله فی الارض i.e. the sovereign is God’s means of protection or defence (or His representative) in the earth. In hadith we read الکافر یسجد لغیر الله و ظله یسجد لله ای جسمه i.e. an infidel prostrates himself before deities other than God but his ظل viz. his body, prostrates itself before God (meaning that his body is subject to divine law). ظلة means, anything that shades or covers or protects one (Lane & Bihar).
الغدو (mornings) is the plural of غدوة meaning, morning or early part of the forenoon (Lane).
الآصال (evenings) is the plural of اصیل which means, evening; time from the عصر (late afternoon) Prayer to sunset. The word also means, having root or foundation; rooted, fixed, stable or permanent; having lineage or pedigree (Lane).
Commentary:
The verse embodies a great truth. It says that all creation whether in the heavens or on the earth obeys or is bound to obey God-made laws of nature, willingly or unwillingly. The tongue must perform the function of tasting and the ear the function of hearing. This obedience to the laws of nature may be called compulsory. But then man is also given a certain freedom of action where he can use his volition and discretion. A hungry man chooses to eat to satisfy his hunger; another man goes about sight-seeing. Both these persons are free in what they do; but even in actions in which they appear to have been granted freedom, they are subject to a certain amount of compulsion, because they must obey God’s laws in whatever they do, willingly or unwillingly. It is to this point that the verse refers.
Figuratively, the verse also hints at the subtle ways in which God was helping the Holy Prophet. Certain things happened over which the disbelievers had no control but which were meant to help the cause of Islam. The Fall of Mecca, for example, helped to subjugate the whole of Arabia to the Holy Prophet, but the disbelievers could not prevent it. On the other hand, the terms of the Treaty of Hudaibiyyah were dictated by the disbelievers. They thought that these terms would bring disgrace to Muslims and that the cause of Islam would thereby suffer. But the treaty proved a blessing in disguise for the Muslims. Similarly, the Meccans forced the Holy Prophet to flee from Mecca and rejoiced to think that they had succeeded in driving Islam out of its Centre, but by doing so they dug their own grave and laid the foundation of the future prosperity and progress of Islam.
The words, willingly or unwillingly, may also refer to two classes of men, viz. believers who give willing submission to God and disbelievers who have to obey His laws and do it grudgingly.
Of the various meanings of ظلال given under Important Words, the word "shade" does not obviously apply here because shade, being the absence of light, is a negative thing which cannot be spoken of as submitting to God. But ظلwhich is the singular of ظلال also means, the body or corporeal substance of a thing. In this sense the verse would mean that the bodies of all things are subject to the laws of nature. Even the bodies of disbelievers have perforce to submit to God, though their hearts may rebel against Him. The word ظل also means, figuratively, the representative or follower of a thing or person. In this sense the verse would mean that not only all living things but also their followers and representatives obey the laws of God. Again as ظلال is also the plural of ظلة which means that which covers or shades or protects, the word would also signify "leaders or rulers of the people." Combining all these different senses of the word, the verse would therefore mean that the entire creation as well as leaders of men and their followers are all subject to the laws of God. What is hinted at is that disbelievers should beware of opposing the Holy Prophet because opposition to him means defiance of the whole of creation and of the very laws of nature, which is not possible to do. This interpretation of the verse is supported by 13:42.
By using the words, in the mornings and the evenings, which are the two times when the shadows of things are longest, the verse emphasizes that, however vast the power of disbelievers may grow, they cannot succeed against the Holy Prophet.
637
本节经文包含一个伟大的真理, 即不管愿意与否, 万物都必须服从安拉确定的自然法则。舌头必须有尝味的功能。耳朵不得不听。这种服从于自然法则 (的现象) 称为强制。但人类获得某种程度的行动自由权。他可以根据自己的意愿, 自行决断。可是即使在实际行动中, 他的自由似乎得到认可, 他也受到一定程度的约制。因而不管他喜欢不喜欢, 无论做什么事, 都必须遵循安拉的法则。 ‘愿意或不愿意’这几个词也可指两类人, 即自愿服从安拉的信者和勉强服从安拉法则的不信的人。
2
عربی کے لفظ کا ترجمہ ’’شاموں‘‘ ہے مگر اردو میں مفرد ہی ترجمہ ہو سکتا ہے۔ اس لئے ترجمہ مفرد ہی کیا گیا ہے۔
3
یہ مطلب نہیں کہ انسان کی طرح سجدہ کرتے ہیں۔ بلکہ سجدہ کے معنے فرمانبرداری کے ہوتے ہیں۔ اور آیت کا یہ مطلب ہے کہ صبح و شام تمام کائنات قانون قدرت کی فرمانبرداری میں لگی ہوئی ہے۔
1627
Important Words:
ظلال (shadows) is the plural of both ظل (zill) and ظلة (zullah), which are derived from ظل (zalla). They say ظل الیوم i.e. the day became shady. ظل الشیء means, the thing became long or extended. ظلله means, he shaded him. اظله means, it cast its shade upon him; or he took him into his shelter or protection. ظل means, the light of the sun without the rays; shade; blackness of the night; an apparition or phantom or a thing that one sees like a shadow; a covering; might or power of resistance protection or shelter; person or corporeal form or figure which one sees from a distance. The Arabs say السلطان ظل الله فی الارض i.e. the sovereign is God’s means of protection or defence (or His representative) in the earth. In hadith we read الکافر یسجد لغیر الله و ظله یسجد لله ای جسمه i.e. an infidel prostrates himself before deities other than God but his ظل viz. his body, prostrates itself before God (meaning that his body is subject to divine law). ظلة means, anything that shades or covers or protects one (Lane & Bihar).
الغدو (mornings) is the plural of غدوة meaning, morning or early part of the forenoon (Lane).
الآصال (evenings) is the plural of اصیل which means, evening; time from the عصر (late afternoon) Prayer to sunset. The word also means, having root or foundation; rooted, fixed, stable or permanent; having lineage or pedigree (Lane).
Commentary:
The verse embodies a great truth. It says that all creation whether in the heavens or on the earth obeys or is bound to obey God-made laws of nature, willingly or unwillingly. The tongue must perform the function of tasting and the ear the function of hearing. This obedience to the laws of nature may be called compulsory. But then man is also given a certain freedom of action where he can use his volition and discretion. A hungry man chooses to eat to satisfy his hunger; another man goes about sight-seeing. Both these persons are free in what they do; but even in actions in which they appear to have been granted freedom, they are subject to a certain amount of compulsion, because they must obey God’s laws in whatever they do, willingly or unwillingly. It is to this point that the verse refers.
Figuratively, the verse also hints at the subtle ways in which God was helping the Holy Prophet. Certain things happened over which the disbelievers had no control but which were meant to help the cause of Islam. The Fall of Mecca, for example, helped to subjugate the whole of Arabia to the Holy Prophet, but the disbelievers could not prevent it. On the other hand, the terms of the Treaty of Hudaibiyyah were dictated by the disbelievers. They thought that these terms would bring disgrace to Muslims and that the cause of Islam would thereby suffer. But the treaty proved a blessing in disguise for the Muslims. Similarly, the Meccans forced the Holy Prophet to flee from Mecca and rejoiced to think that they had succeeded in driving Islam out of its Centre, but by doing so they dug their own grave and laid the foundation of the future prosperity and progress of Islam.
The words, willingly or unwillingly, may also refer to two classes of men, viz. believers who give willing submission to God and disbelievers who have to obey His laws and do it grudgingly.
Of the various meanings of ظلال given under Important Words, the word "shade" does not obviously apply here because shade, being the absence of light, is a negative thing which cannot be spoken of as submitting to God. But ظلwhich is the singular of ظلال also means, the body or corporeal substance of a thing. In this sense the verse would mean that the bodies of all things are subject to the laws of nature. Even the bodies of disbelievers have perforce to submit to God, though their hearts may rebel against Him. The word ظل also means, figuratively, the representative or follower of a thing or person. In this sense the verse would mean that not only all living things but also their followers and representatives obey the laws of God. Again as ظلال is also the plural of ظلة which means that which covers or shades or protects, the word would also signify "leaders or rulers of the people." Combining all these different senses of the word, the verse would therefore mean that the entire creation as well as leaders of men and their followers are all subject to the laws of God. What is hinted at is that disbelievers should beware of opposing the Holy Prophet because opposition to him means defiance of the whole of creation and of the very laws of nature, which is not possible to do. This interpretation of the verse is supported by 13:42.
By using the words, in the mornings and the evenings, which are the two times when the shadows of things are longest, the verse emphasizes that, however vast the power of disbelievers may grow, they cannot succeed against the Holy Prophet.
1431
The verse embodies a great truth, viz. that all creation is bound to obey God-made laws of nature, willingly or unwillingly. The tongue must perform the function of tasting and the ear cannot help hearing. This obedience to the laws of nature may be called compulsory. But man is given a certain freedom of action where he can use his volition and discretion. But even in actions in which he appears to have been granted freedom, he is subject to certain amount of compulsion, and he must obey God’s laws in whatever he does, whether he likes it or not. The words, willingly or unwillingly, may also refer to two classes of men, viz. believers who give willing submission to God and disbelievers who obey His laws grudgingly.
فِیۡ بُیُوۡتٍ اَذِنَ اللّٰہُ اَنۡ تُرۡفَعَ وَیُذۡکَرَ فِیۡہَا اسۡمُہٗ یُسَبِّحُ لَہٗ فِیۡہَا بِالۡغُدُوِّ وَالۡاٰصَالِ
这节经文既含有一个明证, 又含有一个预言。它预言, 由 «古兰经» 内具有光所照亮的那些房子将被升高, 居住其中的人们将朝夕赞颂安拉。这将成为安拉的光照亮他们的一个明证。
یعنی خدائی نور کا ثبوت یہ ہوگا کہ جن گھروں میں یہ نور یعنی تعلیم قرآن ہوگی وہ دنیا میں عزت پا جائیں گے اور عبادت سے ہر وقت معمور رہیں گے۔
The verse contains both a proof and a prophecy. It predicts that houses illumined by the light contained in the Qur’an will be exalted and their inmates will always celebrate the praises of God. This will be a proof that they are illumined by Allah’s light.
Commentary:
The verse purports to say that the metaphor used in the preceding verse is no mere beautiful simile or the figment of the fertile imagination but a hard, material fact. There are in existence houses in which this heavenly light is lit and from them it emanates. God has decreed that these houses shall be honoured and exalted because in them live men who celebrate the praises of their Creator in the mornings and the evenings the verse embodies both a proof and a prophecy. It is a prophecy in the sense that house illumined by the light of the Quran will be exalted and the fulfilment of this prophecy will constitute a proof that they are illumined by the light of Allah. How wonderfully the prophecy was fulfilled! The doorless and windowless hovels and huts of the poor Companions of the Holy Prophet became so honoured and respected that they became the objects of attraction and admiration for the whole world; and this fact testified to the Quran being the revealed Word of God.
910
这节经文既含有一个明证, 又含有一个预言。它预言, 由 «古兰经» 内具有光所照亮的那些房子将被升高, 居住其中的人们将朝夕赞颂安拉。这将成为安拉的光照亮他们的一个明证。
2
یعنی خدائی نور کا ثبوت یہ ہوگا کہ جن گھروں میں یہ نور یعنی تعلیم قرآن ہوگی وہ دنیا میں عزت پا جائیں گے اور عبادت سے ہر وقت معمور رہیں گے۔
2619
Commentary:
The verse purports to say that the metaphor used in the preceding verse is no mere beautiful simile or the figment of the fertile imagination but a hard, material fact. There are in existence houses in which this heavenly light is lit and from them it emanates. God has decreed that these houses shall be honoured and exalted because in them live men who celebrate the praises of their Creator in the mornings and the evenings the verse embodies both a proof and a prophecy. It is a prophecy in the sense that house illumined by the light of the Quran will be exalted and the fulfilment of this prophecy will constitute a proof that they are illumined by the light of Allah. How wonderfully the prophecy was fulfilled! The doorless and windowless hovels and huts of the poor Companions of the Holy Prophet became so honoured and respected that they became the objects of attraction and admiration for the whole world; and this fact testified to the Quran being the revealed Word of God.
2047A
The verse contains both a proof and a prophecy. It predicts that houses illumined by the light contained in the Qur’an will be exalted and their inmates will always celebrate the praises of God. This will be a proof that they are illumined by Allah’s light.
وَلِسُلَیۡمٰنَ الرِّیۡحَ غُدُوُّہَا شَہۡرٌ وَّرَوَاحُہَا شَہۡرٌ ۖ وَّاَسَلۡنَا لَہٗ عَیۡنَ الۡقِطۡرِ ۖ وَمِنَ الۡجِنِّ مَنۡ یَّعۡمَلُ بَیۡنَ یَدَیۡہِ بِاِذۡنِ رَبِّہٖ ۖ وَمَنۡ یَّزِغۡ مِنۡہُمۡ عَنۡ اَمۡرِنَا نُذِقۡہُ مِنۡ عَذَابِ السَّعِیۡرِ
21:82; 38:37.
素莱曼的统治从叙利亚北部沿地中海东岸直到红海, 沿着阿拉伯海到波斯湾。实际上, 在素莱曼时代, 以色列帝国达到了财富、权力和威望的顶点, 因为 رِيْح (Rih) 这一单词的意思, 除了别的以外, 在这节经文中是权力和征服 (Lane)。这节经文也表明, 素莱曼有一支庞大的商 (业) 船队 («列王纪上», 9:26-28和 «犹太白科全书»卷11, 437页), 工业和手工业在他的时代也非常发达, 而且他也征服和迫使许多桀骜难驯的山地部族为他做工作 («历代志下»，4:1-2; 2:18)。
یعنی خلیج فارس سے انطاکیہ تک ہوائیں نہایت عمدگی سے چلتی رہتی تھیں جس سے سلیمانؑ کے زمانہ میں بحری تجارت اچھی ہوتی تھی۔
یعنی تانبہ کے پگھلانے والی فیکٹریاں بنانے کی اُسے توفیق دی تھی۔
دیکھئے نوٹ سورۂ نمل آیت۴۰۔
21:82; 38:37.
Solomon’s dominions extended from northern Syria along the coast of the eastern Mediterranean down to the Red Sea, along the Arabian Sea and up to the Persian Gulf. In fact, in Solomon’s time, the Israelite Empire had reached its zenith in wealth, power and prestige as the word Rih which, among other things, means power and conquests, (Lane), used in the verse, shows. The verse also shows that Solomon possessed a large mercantile navy (I Kings, 9: 26-28 & Jew. Enc. vol. Xl. p. 437) and that industry and craftsmanship had greatly developed under him and that he had also conquered and pressed into service wild and rebellious mountain tribes (II Chron. 4: 1,2 & 2: 18).
21:82; 27:18; 38:37.
Important Words:
رواح (evening course) is derived from راح which means, he went or journeyed or worked. They say راح الیھم i.e. he went to them or he went to them in the evening; or did a thing in the evening or in the afternoon; he went or journeyed at any time. الرواح is the going or journeying in the last or latter part of the day; or the going or journeying at any time of the day or night. ریح means, the wind; a good or pure thing; mercy; aid against an enemy; victory or conquest: predominance and power; a turn of good fortune (Lane & Aqrab). See also 8:47.
Commentary:
The verse speaks volumes for the vast extent of Solomon’s dominions and the peace and prosperity which reigned in his empire. Solomon’s dominions extended from northern Syria along the coast of the eastern Mediterranean down to the Red Sea, along the Arabian Sea and up to the Persian Gulf. In fact, in Solomon’s time, the Israelite empire had reached its zenith in wealth, power and prestige as the word ریح which, among other things, means power and conquests, used in the verse, shows. The verse also shows that Solomon possessed a large mercantile navy:
"And King Solomon made a navy of ships in Ezion-geber, which is beside Eloth, on the shore of the Red Sea, in the land of Edom. And Hiram sent in the navy his servants, shipmen that had knowledge of the sea, with the servants of Solomon. And they came to Ophire, and fetched from thence gold, four hundred and twenty tents and brought it to King Solomon" (1 Kings 9: 26-28).
Solomon’s foreign alliances formed the basis for foreign commercial relations. From the Egyptians he bought chariots and horses, which he sold to the Hittites and other people of the north. With the Phoenicians he united in maritime commerce, sending out a fleet once in three years from Ezion-geber, at the head of the Gulf of Akaba, to Ophire, presumably on the eastern coast of the Arabian Peninsula. From this distant port, and others on the way, he derived fabulous amounts of gold and tropical products. These revenues gave him almost unlimited means for increasing the glory of his capital city and palace, and for the perfection of his civil and military organizations (Jew. Enc. vol. xi. p. 437).
The words, "And We caused a fount of molten copper to flow for him." signify the high stage to which industry and craftsmanship had developed under Solomon. He had erected factories in which copper was melted. In the Bible we have:
"Moreover, he made an altar of brass, twenty cubits the length thereof, and twenty cubits the breadth thereof and ten cubits the height thereof. Also he made a molten sea of ten cubits from brim to brim, round in compass and the height thereof was five cubits" (II Chronicles 4: 1-2).
The expression. "And of the jinn were some who worked under him" shows that Solomon had conquered and pressed into service wild and rebellious mountain tribes who worked for him day and night. Incidentally, the verse shows that Solomon’s rule was firm and strong. A reference to this is also to be found in the Bible in II Chronicles, 2: 18.
a
21:82; 38:37.
1043
素莱曼的统治从叙利亚北部沿地中海东岸直到红海, 沿着阿拉伯海到波斯湾。实际上, 在素莱曼时代, 以色列帝国达到了财富、权力和威望的顶点, 因为 رِيْح (Rih) 这一单词的意思, 除了别的以外, 在这节经文中是权力和征服 (Lane)。这节经文也表明, 素莱曼有一支庞大的商 (业) 船队 («列王纪上», 9:26-28和 «犹太白科全书»卷11, 437页), 工业和手工业在他的时代也非常发达, 而且他也征服和迫使许多桀骜难驯的山地部族为他做工作 («历代志下»，4:1-2; 2:18)。
4
یعنی خلیج فارس سے انطاکیہ تک ہوائیں نہایت عمدگی سے چلتی رہتی تھیں جس سے سلیمانؑ کے زمانہ میں بحری تجارت اچھی ہوتی تھی۔
5
یعنی تانبہ کے پگھلانے والی فیکٹریاں بنانے کی اُسے توفیق دی تھی۔
6
دیکھئے نوٹ سورۂ نمل آیت۴۰۔
a
21:82; 27:18; 38:37.
3139
Important Words:
رواح (evening course) is derived from راح which means, he went or journeyed or worked. They say راح الیھم i.e. he went to them or he went to them in the evening; or did a thing in the evening or in the afternoon; he went or journeyed at any time. الرواح is the going or journeying in the last or latter part of the day; or the going or journeying at any time of the day or night. ریح means, the wind; a good or pure thing; mercy; aid against an enemy; victory or conquest: predominance and power; a turn of good fortune (Lane & Aqrab). See also 8:47.
Commentary:
The verse speaks volumes for the vast extent of Solomon’s dominions and the peace and prosperity which reigned in his empire. Solomon’s dominions extended from northern Syria along the coast of the eastern Mediterranean down to the Red Sea, along the Arabian Sea and up to the Persian Gulf. In fact, in Solomon’s time, the Israelite empire had reached its zenith in wealth, power and prestige as the word ریح which, among other things, means power and conquests, used in the verse, shows. The verse also shows that Solomon possessed a large mercantile navy:
"And King Solomon made a navy of ships in Ezion-geber, which is beside Eloth, on the shore of the Red Sea, in the land of Edom. And Hiram sent in the navy his servants, shipmen that had knowledge of the sea, with the servants of Solomon. And they came to Ophire, and fetched from thence gold, four hundred and twenty tents and brought it to King Solomon" (1 Kings 9: 26-28).
Solomon’s foreign alliances formed the basis for foreign commercial relations. From the Egyptians he bought chariots and horses, which he sold to the Hittites and other people of the north. With the Phoenicians he united in maritime commerce, sending out a fleet once in three years from Ezion-geber, at the head of the Gulf of Akaba, to Ophire, presumably on the eastern coast of the Arabian Peninsula. From this distant port, and others on the way, he derived fabulous amounts of gold and tropical products. These revenues gave him almost unlimited means for increasing the glory of his capital city and palace, and for the perfection of his civil and military organizations (Jew. Enc. vol. xi. p. 437).
The words, "And We caused a fount of molten copper to flow for him." signify the high stage to which industry and craftsmanship had developed under Solomon. He had erected factories in which copper was melted. In the Bible we have:
"Moreover, he made an altar of brass, twenty cubits the length thereof, and twenty cubits the breadth thereof and ten cubits the height thereof. Also he made a molten sea of ten cubits from brim to brim, round in compass and the height thereof was five cubits" (II Chronicles 4: 1-2).
The expression. "And of the jinn were some who worked under him" shows that Solomon had conquered and pressed into service wild and rebellious mountain tribes who worked for him day and night. Incidentally, the verse shows that Solomon’s rule was firm and strong. A reference to this is also to be found in the Bible in II Chronicles, 2: 18.
a
21:82; 38:37.
2380
Solomon’s dominions extended from northern Syria along the coast of the eastern Mediterranean down to the Red Sea, along the Arabian Sea and up to the Persian Gulf. In fact, in Solomon’s time, the Israelite Empire had reached its zenith in wealth, power and prestige as the word Rih which, among other things, means power and conquests, (Lane), used in the verse, shows. The verse also shows that Solomon possessed a large mercantile navy (I Kings, 9: 26-28 & Jew. Enc. vol. Xl. p. 437) and that industry and craftsmanship had greatly developed under him and that he had also conquered and pressed into service wild and rebellious mountain tribes (II Chron. 4: 1,2 & 2: 18).
اَلنَّارُ یُعۡرَضُوۡنَ عَلَیۡہَا غُدُوًّا وَّعَشِیًّا ۖ وَّیَوۡمَ تَقُوۡمُ السَّاعَۃُ اَدۡخِلُوۡۤا اٰلَ فِرۡعَوۡنَ اَشَدَّ الۡعَذَابِ
“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.