یَوۡمُ
Appears 19 times in Quran
Derived Words (3)
Words derived from the stem "یَوۡمُ".
Occurrences in Quran
Found 19 verses containing "یَوۡمُ".
قَالَ اللّٰہُ ہٰذَا یَوۡمُ یَنۡفَعُ الصّٰدِقِیۡنَ صِدۡقُہُمۡ ۚ لَہُمۡ جَنّٰتٌ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَاۤ اَبَدًا ۚ رَّضِیَ اللّٰہُ عَنۡہُمۡ وَرَضُوۡا عَنۡہُ ۚ ذٰلِکَ الۡفَوۡزُ الۡعَظِیۡمُ
9:100; 58:23; 98:9.
9:100; 58:23; 98:9.
9:100; 58:23; 98:9.
Commentary:
The words, This is a day, refer to the Day of Judgement, which shows that the question mentioned in 5:117 above will be put to Jesus on the Day of Judgement, i.e. after he will have paid his supposed second visit to the earth, as is alleged by those who believe in his ascension to, and descent from, heaven.
The word "truthful" used in the verse hints that as the followers of Jesus did not prove truthful, they could not hope to benefit from Divine mercy. The word really refers to Muslims, who were true to the teachings of their Prophet. They believed as he taught them to believe, and acted as he taught them to act, and were true to their God. The word may also refer to the followers of Ahmad, the Promised Messiah, who was raised as the مثیل, or likeness, of Jesus. God, as it were, says, "We sent two Messiahs, the followers of the one drifted away from his teachings and began to look upon him as God, but the followers of the other Messiah were true to his teachings. So this day only the truth of the truthful shall profit them."
a
9:100; 58:23; 98:9.
a
9:100; 58:23; 98:9.
747
Commentary:
The words, This is a day, refer to the Day of Judgement, which shows that the question mentioned in 5:117 above will be put to Jesus on the Day of Judgement, i.e. after he will have paid his supposed second visit to the earth, as is alleged by those who believe in his ascension to, and descent from, heaven.
The word "truthful" used in the verse hints that as the followers of Jesus did not prove truthful, they could not hope to benefit from Divine mercy. The word really refers to Muslims, who were true to the teachings of their Prophet. They believed as he taught them to believe, and acted as he taught them to act, and were true to their God. The word may also refer to the followers of Ahmad, the Promised Messiah, who was raised as the مثیل, or likeness, of Jesus. God, as it were, says, "We sent two Messiahs, the followers of the one drifted away from his teachings and began to look upon him as God, but the followers of the other Messiah were true to his teachings. So this day only the truth of the truthful shall profit them."
b
9:100; 58:23; 98:9.
لَا یَحۡزُنُہُمُ الۡفَزَعُ الۡاَکۡبَرُ وَتَتَلَقّٰٮہُمُ الۡمَلٰٓئِکَۃُ ہٰذَا یَوۡمُکُمُ الَّذِیۡ کُنۡتُمۡ تُوۡعَدُوۡنَ
41:31.
41:31.
41:31.
f
41:31.
d
41:31.
a
41:31.
قَالَ مَوۡعِدُکُمۡ یَوۡمُ الزِّیۡنَۃِ وَاَنۡ یُّحۡشَرَ النَّاسُ ضُحًی
26:39.
26:39.
There seems a curious analogy here between Moses and the Holy Prophet, viz. that whereas the contest between Moses and the magicians in which they were fully and finally routed took place at the time of Duha, the Holy Prophet also entered Mecca as conqueror at the time of Duha which marked the final defeat of disbelief and idolatry in Arabia.
26:39.
Commentary:
It seems a curious analogy that whereas the contest between Moses and the magicians in which they were fully and finally routed took place at the time of ضحی, the Holy Prophet also entered Mecca as a conqueror at the time of ضحی which marked the final defeat of disbelief and idolatry in Arabia.
The day of festival seemed to be the holy day of the people of Pharaoh when they were expected to assemble in large numbers and to behave with unusual dignity and decorum.
e
26:39.
a
26:39.
2279
Commentary:
It seems a curious analogy that whereas the contest between Moses and the magicians in which they were fully and finally routed took place at the time of ضحی, the Holy Prophet also entered Mecca as a conqueror at the time of ضحی which marked the final defeat of disbelief and idolatry in Arabia.
The day of festival seemed to be the holy day of the people of Pharaoh when they were expected to assemble in large numbers and to behave with unusual dignity and decorum.
d
26:39.
1829
There seems a curious analogy here between Moses and the Holy Prophet, viz. that whereas the contest between Moses and the magicians in which they were fully and finally routed took place at the time of Duha, the Holy Prophet also entered Mecca as conqueror at the time of Duha which marked the final defeat of disbelief and idolatry in Arabia.
وَقَالَ الَّذِیۡنَ اُوۡتُوا الۡعِلۡمَ وَالۡاِیۡمٰنَ لَقَدۡ لَبِثۡتُمۡ فِیۡ کِتٰبِ اللّٰہِ اِلٰی یَوۡمِ الۡبَعۡثِ ۖ فَہٰذَا یَوۡمُ الۡبَعۡثِ وَلٰکِنَّکُمۡ کُنۡتُمۡ لَا تَعۡلَمُوۡنَ
يَومُ الْبَعْث (Yaumul b‘ath, “复生日”)这一用词, 在这里指的不是死后复生, 而是民族要上升到复兴精神生活时安拉所派遣的一个新的复兴者的降临。
الفاظ بتاتے ہیں کہ اس جگہ دنیا میں قومی ترقی کا ذکر ہے نہ کہ آخرت میں دوبارہ جی اٹھنے کا۔
اس آیت میں بتایا گیا ہے کہ تم غلط فہمی میں مبتلا ہو۔ اسلام کی ترقی کے پہلے زمانہ میں تمہاری آخری تباہی نہیں تھی تمہاری آخری تباہی اسلام کے دوبارہ احیا کے وقت میں ہوگی جس کے بعد تم تباہ ہوئے تو پھر اٹھارہویں اور انیسویں صدی کی شان کے برابر نہیں اٹھ سکو گے۔
The expression, 'Day of Resurrection,' here does not refer to Resurrection after death but to the advent of a new Divine Reformer when people are raised to a renewed spiritual life.
Commentary:
The verse purports to say that when disbelievers will have realized to their discomfiture that the time of their prosperity and progress was very short, they will be told by true believers that according to divine decree they (disbelievers) were left alone to indulge in vice and sin up to the Day of Resurrection i.e. till the advent of a Divine Prophet, when all their prosperity and grandeur was to have come to an end. Thus the words "Day of Resurrection" do not refer to Resurrection after death but to the rise and fall of nations in this world.
The disbelievers or Christian nations of the West are here warned that their final destruction will take place after the renaissance of Islam in the Latter Days and not, as they misunderstand, in the time of its first phenomenal rise and spread.
999A
يَومُ الْبَعْث (Yaumul b‘ath, “复生日”)这一用词, 在这里指的不是死后复生, 而是民族要上升到复兴精神生活时安拉所派遣的一个新的复兴者的降临。
1
الفاظ بتاتے ہیں کہ اس جگہ دنیا میں قومی ترقی کا ذکر ہے نہ کہ آخرت میں دوبارہ جی اٹھنے کا۔
2
اس آیت میں بتایا گیا ہے کہ تم غلط فہمی میں مبتلا ہو۔ اسلام کی ترقی کے پہلے زمانہ میں تمہاری آخری تباہی نہیں تھی تمہاری آخری تباہی اسلام کے دوبارہ احیا کے وقت میں ہوگی جس کے بعد تم تباہ ہوئے تو پھر اٹھارہویں اور انیسویں صدی کی شان کے برابر نہیں اٹھ سکو گے۔
3030
Commentary:
The verse purports to say that when disbelievers will have realized to their discomfiture that the time of their prosperity and progress was very short, they will be told by true believers that according to divine decree they (disbelievers) were left alone to indulge in vice and sin up to the Day of Resurrection i.e. till the advent of a Divine Prophet, when all their prosperity and grandeur was to have come to an end. Thus the words "Day of Resurrection" do not refer to Resurrection after death but to the rise and fall of nations in this world.
The disbelievers or Christian nations of the West are here warned that their final destruction will take place after the renaissance of Islam in the Latter Days and not, as they misunderstand, in the time of its first phenomenal rise and spread.
2297
The expression, 'Day of Resurrection,' here does not refer to Resurrection after death but to the advent of a new Divine Reformer when people are raised to a renewed spiritual life.
وَقَالُوۡا یٰوَیۡلَنَا ہٰذَا یَوۡمُ الدِّیۡنِ
可能是麦加攻克的那一天。
1084
可能是麦加攻克的那一天。
ہٰذَا یَوۡمُ الۡفَصۡلِ الَّذِیۡ کُنۡتُمۡ بِہٖ تُکَذِّبُوۡنَ
46:35; 52:14, 15.
46:35; 52:15.
Commentary:
It was at the Fall of Mecca that disbelievers realised to their sorrow that that was the day of final decision for which they had waited so long because after the Fall of Mecca within a very short time the whole of Arabia submitted to the inevitable and entered the fold of Islam.
d
46:35; 52:14, 15.
b
46:35; 52:15.
3287
Commentary:
It was at the Fall of Mecca that disbelievers realised to their sorrow that that was the day of final decision for which they had waited so long because after the Fall of Mecca within a very short time the whole of Arabia submitted to the inevitable and entered the fold of Islam.
d
46:35; 52:14, 15.
2476
May be the day on which Mecca fell.
وَنُفِخَ فِی الصُّوۡرِ ۚ ذٰلِکَ یَوۡمُ الۡوَعِیۡدِ
18:100; 23:102; 36:52; 39:69; 69:14.
18:100; 23:102; 36:52; 39:69; 69:14.
18:100; 23:102; 36:52; 39:69; 69:14.
c
18:100; 23:102; 36:52; 39:69; 69:14.
c
18:100; 23:102; 36:52; 39:69; 69:14.
c
18:100; 23:102; 36:52; 39:69; 69:14.
اُدۡخُلُوۡہَا بِسَلٰمٍ ۖ ذٰلِکَ یَوۡمُ الۡخُلُوۡدِ
a
14:24; 15:47; 36:59.
1289
无论惩罚可能显得多么可怕, 根据 «古兰经» 火狱是个一时的赎罪所, 而天园是个永久的归宿。天园的福祉无边无际 (11:109)。
a
14:24; 15:47; 36:59.
3881
Commentary:
However dreadful its punishments may appear, Hell, according to the Quran, is a temporary penitentiary, while Heaven is an eternal abode; its blessings know no limit or end (11:109).
a
14:24; 15:47; 36:59.
2814
However dreadful its punishments may appear, Hell, according to the Qur’an, is a temporary penitentiary, while Heaven is an eternal abode; its blessings know no limit or end (11:109).
یَوۡمَ یَسۡمَعُوۡنَ الصَّیۡحَۃَ بِالۡحَقِّ ۚ ذٰلِکَ یَوۡمُ الۡخُرُوۡجِ
“号角声” 的意思也可以是: 穆圣的洪亮的号召声。
چنانچہ حضرت ابوبکرؓ کے زمانہ میں بھی مدینہ کے قریب کی اقوام مرتد ہو گئی تھیں لیکن حضرت ابوبکرؓ انہیں پھر اسلام کی طرف لائے اسی طرح حضرت عمرؓ کے زمانہ میں قیصر و کسریٰ کی شوکت کی وجہ سے مسلمان قبائل لرز گئے تھے مگر حضرت عمرؓ نے وعظ اور نصیحت سے ان میں نئے سرے سے جوش پیدا کیا اور ان کو لے کر قیصر و کسریٰ کو شکست دی۔
'The blast' may also signify the stentorian call of the Holy Prophet.
Commentary:
"The blast" may also signify the stentorian call to truth of the Holy Prophet.
1295
“号角声” 的意思也可以是: 穆圣的洪亮的号召声。
2
چنانچہ حضرت ابوبکرؓ کے زمانہ میں بھی مدینہ کے قریب کی اقوام مرتد ہو گئی تھیں لیکن حضرت ابوبکرؓ انہیں پھر اسلام کی طرف لائے اسی طرح حضرت عمرؓ کے زمانہ میں قیصر و کسریٰ کی شوکت کی وجہ سے مسلمان قبائل لرز گئے تھے مگر حضرت عمرؓ نے وعظ اور نصیحت سے ان میں نئے سرے سے جوش پیدا کیا اور ان کو لے کر قیصر و کسریٰ کو شکست دی۔
3887
Commentary:
"The blast" may also signify the stentorian call to truth of the Holy Prophet.
2821
'The blast' may also signify the stentorian call of the Holy Prophet.
یَسۡـَٔلُوۡنَ اَیَّانَ یَوۡمُ الدِّیۡنِ
7:188; 79:43.
7:188; 79:43.
a
7:188; 79:43.
a
7:188; 79:43.
3900
Commentary:
The verse may mean: (1) They ask, in derision or scoffingly, when the Day of Judgement will be? (2) Their behaviour, conduct or attitude shows that they do not believe in the Day of Judgement.
a
7:188; 79:43.