الشَّمۡسِ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "الشَّمۡسِ".
اَقِمِ الصَّلٰوۃَ لِدُلُوۡکِ الشَّمۡسِ اِلٰی غَسَقِ الَّیۡلِ وَقُرۡاٰنَ الۡفَجۡرِ ۖ اِنَّ قُرۡاٰنَ الۡفَجۡرِ کَانَ مَشۡہُوۡدًا
11:115; 20:131; 30:18, 19; 50:40.
دَلَكَتِ الشَّمْسُ (Dalakatish-Shamsu) 的意思是: (1) 太阳过了子午线; (2) 它变成黄色; (3) 太阳下山。غَسَقْ (Ghasaq) 的意思是, 夜晚的黑暗, 或太阳落山后地平线上的红色消失了 (Lane)。这节经文看来意指伊斯兰教每天五次拜功的时间。دُلُوْكُ الشَّمْس (Dulukush-Shams) 的这三种意义指的是拜功的三个时间: 午后拜、晡时拜和日落拜 غَسَقِ الَّيْل (Ghasaqil-Lail) 这一用词包括日落拜的时间, 但特别指夜间拜的时间。قُرْاٰنَ الْفَجْر (Qur’anal-Fajr) 这一单词指的是晨拜的时间。
11:115; 20:131; 30:18, 19; 50:40.
Dalakatish-Shamsu means, (1) the sun declined from the meridian; (2) it became yellow; (3) it set. Ghasaq means, the darkness of the night, or when redness in the horizon after sunset disappears (Lane). This verse seems to denote the hours of the five daily Prayers of Islam. The three meanings of Duluk indicate the times of Afternoon Prayer, the Late Afternoon Prayer and the Sunset Prayer. The expression, Ghasaqil-Lail, includes the times of Sunset Prayer but particularly refers to the Night Prayer, and the words Qur’anal- Fajr indicate the hour of the Morning Prayer.
11:115; 20:131; 30:18, 19; 50:40.
Important Words:
ل (at) means, at, on or upon; nigh, near or about; (Lane & Aqrab). For other meanings of لام see 17:62.
دلوک (declining and paling) is derived from دلک. They say دلکه الدھر i.e. the time proved him and made him expert. دلکت الشمس means, (1) the sun declined from the meridian; (2) or it became yellow; (3) or it set (Lane & Aqrab).
غسق (darkness) is the noun-infinitive from غسق (ghasaqa). They say غسق اللیل i.e. the night became dark. غسقت عینیه means, his eyes became dark or shed tears. غسق(ghasaqun) means, the beginning of the darkness of night or the darkness of the night or the darkness of the beginning of the night or when شفق or redness in the horizon after sunset disappears (Lane).
Commentary:
The words of this verse denote the hours of the five daily Prayers of Islam. The three meanings of the word دلوک as given under Important Words indicate the times of ظھر (afternoon Prayer) and عصر (late afternoon Prayer) and مغرب (sun-set Prayer). The words غسق اللیل include the times of مغرب (sun-set Prayer) but particularly refer to عشاء (night Prayer). The words قرآن الفجر (the recitation of the Quran at dawn) indicate the hour of فجر (morning Prayer).
In this and the following verses Muslims are warned to be prepared to meet great hardships and privations at the hands of the Jews of Medina. These people were very punctilious about outward acts of worship. The slightest slackness in Prayers on the part of Muslims would make them criticize Islam and the Holy Prophet. Moreover, Islam was destined to make great headway in Medina in the near future and as success and prosperity generally make men prone to a life of ease and they become indifferent towards Prayers, so Muslims are particularly warned to be on their guard against any slackness in Prayers.
c
11:115; 20:131; 30:18, 19; 50:40.
724
دَلَكَتِ الشَّمْسُ (Dalakatish-Shamsu) 的意思是: (1) 太阳过了子午线; (2) 它变成黄色; (3) 太阳下山。غَسَقْ (Ghasaq) 的意思是, 夜晚的黑暗, 或太阳落山后地平线上的红色消失了 (Lane)。这节经文看来意指伊斯兰教每天五次拜功的时间。دُلُوْكُ الشَّمْس (Dulukush-Shams) 的这三种意义指的是拜功的三个时间: 午后拜、晡时拜和日落拜 غَسَقِ الَّيْل (Ghasaqil-Lail) 这一用词包括日落拜的时间, 但特别指夜间拜的时间。قُرْاٰنَ الْفَجْر (Qur’anal-Fajr) 这一单词指的是晨拜的时间。
a
11:115; 20:131; 30:18, 19; 50:40.
2008
Important Words:
ل (at) means, at, on or upon; nigh, near or about; (Lane & Aqrab). For other meanings of لام see 17:62.
دلوک (declining and paling) is derived from دلک. They say دلکه الدھر i.e. the time proved him and made him expert. دلکت الشمس means, (1) the sun declined from the meridian; (2) or it became yellow; (3) or it set (Lane & Aqrab).
غسق (darkness) is the noun-infinitive from غسق (ghasaqa). They say غسق اللیل i.e. the night became dark. غسقت عینیه means, his eyes became dark or shed tears. غسق(ghasaqun) means, the beginning of the darkness of night or the darkness of the night or the darkness of the beginning of the night or when شفق or redness in the horizon after sunset disappears (Lane).
Commentary:
The words of this verse denote the hours of the five daily Prayers of Islam. The three meanings of the word دلوک as given under Important Words indicate the times of ظھر (afternoon Prayer) and عصر (late afternoon Prayer) and مغرب (sun-set Prayer). The words غسق اللیل include the times of مغرب (sun-set Prayer) but particularly refer to عشاء (night Prayer). The words قرآن الفجر (the recitation of the Quran at dawn) indicate the hour of فجر (morning Prayer).
In this and the following verses Muslims are warned to be prepared to meet great hardships and privations at the hands of the Jews of Medina. These people were very punctilious about outward acts of worship. The slightest slackness in Prayers on the part of Muslims would make them criticize Islam and the Holy Prophet. Moreover, Islam was destined to make great headway in Medina in the near future and as success and prosperity generally make men prone to a life of ease and they become indifferent towards Prayers, so Muslims are particularly warned to be on their guard against any slackness in Prayers.
c
11:115; 20:131; 30:18, 19; 50:40.
1641
Dalakatish-Shamsu means, (1) the sun declined from the meridian; (2) it became yellow; (3) it set. Ghasaq means, the darkness of the night, or when redness in the horizon after sunset disappears (Lane). This verse seems to denote the hours of the five daily Prayers of Islam. The three meanings of Duluk indicate the times of Afternoon Prayer, the Late Afternoon Prayer and the Sunset Prayer. The expression, Ghasaqil-Lail, includes the times of Sunset Prayer but particularly refers to the Night Prayer, and the words Qur’anal- Fajr indicate the hour of the Morning Prayer.
حَتّٰۤی اِذَا بَلَغَ مَغۡرِبَ الشَّمۡسِ وَجَدَہَا تَغۡرُبُ فِیۡ عَیۡنٍ حَمِئَۃٍ وَّوَجَدَ عِنۡدَہَا قَوۡمًا ۗ قُلۡنَا یٰذَا الۡقَرۡنَیۡنِ اِمَّاۤ اَنۡ تُعَذِّبَ وَاِمَّاۤ اَنۡ تَتَّخِذَ فِیۡہِمۡ حُسۡنًا
“日落之处” 这些字意指塞鲁士的帝国最西端的那些部分, 或者小亚细亚的西北边界, 指的是黑海, 因为黑海形成他帝国的西北边界。这节经文述及塞鲁士征服他西方敌人的远征 (《大英百科全書》和 «历史学家的世界历史» “Cyrus” 项下)。
اس سے مراد بحیرہ اسود کا علاقہ ہے جہاں ذوالقرنین گیا تھا۔ اور جہاں پانی سیاہ ہونے کی وجہ سے گدلا نظر آتا ہے اس کو بحیرہ اسود کہتے ہیں۔
اس جگہ جو قومیں آباد تھیں۔ انہوں نے مید اور فارس کی کامیابی کے بعد دوسری قوموں سے مل کر خورس یعنی ذوالقرنین پر حملہ کر دیا جس کے نتیجہ میں خورس نے بھی ان پر چڑھائی کی اور ان کو محکوم بنا لیا۔
The words, the setting-place of the sun, signify the westernmost parts of Cyrus’s Empire or the north-western boundary of Asia Minor and refer to the Black Sea, because it formed the north-western boundary of his Empire. The verse refers to the expedition which Cyrus undertook against his enemies in the West (Enc. Brit. & Historians’ History of the World, under "Cyrus").
Important Words:
عین حمئة (pool of murky water) حمئة is derived from حما. They say حما البئر i.e. he cleansed the well of its black, fetid mud. حمئت البئر means, the well had in it black mud in abundance. حمئی العین means, a man of evil eye who injures with his eye him whom he sees and admires. The words عین حمئة mean, a well or a spring or pool foul with black, fetid mud (Lane). See also 15:29.
Commentary:
The words مغرب الشمس i.e. the place where the sun set; signify the westernmost parts of Cyrus’ Empire or the north-western boundary of Asia Minor and refer to the Black Sea because it formed the north-western boundary of the Empire of Cyrus. The verse refers to the expedition which Cyrus undertook against his enemies in the west. "Soon after the conquest of the Median empire Cyrus was attacked by a coalition of the other powers of the East-Babylon, Egypt and Lydia, joined by Sparta, the greatest military power of Greece. In the spring of 546 Croesus of Lydia began the attack and advanced into Cappadocia, while the other powers were still gathering their troops. But Cyrus anticipated them; he defeated Croesus and followed him to his capital. In the autumn of 546 Sardis was taken and the Lydian kingdom became a province of the Persians… During the next few years the Persian army suppressed a rebellion of the Lydian. The King of Cilicia voluntarily acknowledged the Persian supremacy "(Enc. Brit., & Historians’ History of the World, under Cyrus).
The words, "he found it (the sun) setting in a spring of murky water," signify that it is not a small pool to which they refer. The waters referred to are so extensive that if one were to take his stand on the shore at the time of sunset, the sun would appear to be setting in the sea.
776
“日落之处” 这些字意指塞鲁士的帝国最西端的那些部分, 或者小亚细亚的西北边界, 指的是黑海, 因为黑海形成他帝国的西北边界。这节经文述及塞鲁士征服他西方敌人的远征 (《大英百科全書》和 «历史学家的世界历史» “Cyrus” 项下)。
2
اس سے مراد بحیرہ اسود کا علاقہ ہے جہاں ذوالقرنین گیا تھا۔ اور جہاں پانی سیاہ ہونے کی وجہ سے گدلا نظر آتا ہے اس کو بحیرہ اسود کہتے ہیں۔
3
اس جگہ جو قومیں آباد تھیں۔ انہوں نے مید اور فارس کی کامیابی کے بعد دوسری قوموں سے مل کر خورس یعنی ذوالقرنین پر حملہ کر دیا جس کے نتیجہ میں خورس نے بھی ان پر چڑھائی کی اور ان کو محکوم بنا لیا۔
2124
Important Words:
عین حمئة (pool of murky water) حمئة is derived from حما. They say حما البئر i.e. he cleansed the well of its black, fetid mud. حمئت البئر means, the well had in it black mud in abundance. حمئی العین means, a man of evil eye who injures with his eye him whom he sees and admires. The words عین حمئة mean, a well or a spring or pool foul with black, fetid mud (Lane). See also 15:29.
Commentary:
The words مغرب الشمس i.e. the place where the sun set; signify the westernmost parts of Cyrus’ Empire or the north-western boundary of Asia Minor and refer to the Black Sea because it formed the north-western boundary of the Empire of Cyrus. The verse refers to the expedition which Cyrus undertook against his enemies in the west. "Soon after the conquest of the Median empire Cyrus was attacked by a coalition of the other powers of the East-Babylon, Egypt and Lydia, joined by Sparta, the greatest military power of Greece. In the spring of 546 Croesus of Lydia began the attack and advanced into Cappadocia, while the other powers were still gathering their troops. But Cyrus anticipated them; he defeated Croesus and followed him to his capital. In the autumn of 546 Sardis was taken and the Lydian kingdom became a province of the Persians… During the next few years the Persian army suppressed a rebellion of the Lydian. The King of Cilicia voluntarily acknowledged the Persian supremacy "(Enc. Brit., & Historians’ History of the World, under Cyrus).
The words, "he found it (the sun) setting in a spring of murky water," signify that it is not a small pool to which they refer. The waters referred to are so extensive that if one were to take his stand on the shore at the time of sunset, the sun would appear to be setting in the sea.
1721
The words, the setting-place of the sun, signify the westernmost parts of Cyrus’s Empire or the north-western boundary of Asia Minor and refer to the Black Sea, because it formed the north-western boundary of his Empire. The verse refers to the expedition which Cyrus undertook against his enemies in the West (Enc. Brit. & Historians’ History of the World, under "Cyrus").
حَتّٰۤی اِذَا بَلَغَ مَطۡلِعَ الشَّمۡسِ وَجَدَہَا تَطۡلُعُ عَلٰی قَوۡمٍ لَّمۡ نَجۡعَل لَّہُمۡ مِّنۡ دُوۡنِہَا سِتۡرًا
这节经文叙述塞鲁士的东征--------到阿富汗和俾路支, 那里是无树、荒芜之地, 太阳酷热地晒射在这些土地上。这也适用于住在东至赛斯顿 (سِيستان, Seistan) 和赫拉特 (هرات, Herat)、北至杜士大勃 (دُزْداب, Duzdab) 直到麦什德 (Mashhad) 延绵几百英里的那些平原上生活的民众。
This verse refers to Cyrus’s expedition to the East—to Afghanistan and Baluchistan which were treeless barren tracts on which the sun beat down fiercely. It may also apply to the people who lived in the plains which extended for hundreds of miles to the east of Seistan and Herat and to the north of Duzdab up to Mashhad.
Commentary:
This verse refers to Cyrus’ expedition to the East—to Afghanistan and even Baluchistan. The words, on a people for whom We had made no shelter against it, signify that at that time the Afghans were an uncivilized people. They did not live in houses made of brick and stone but in huts and tents. The words may also apply to Baluchistan. But very sketchy references about Cyrus’ expeditions to Afghanistan and Baluchistan are found in books of history. Contemporary historians, most of them being Greek, have given detailed accounts of the conquests of Cyrus in the West but have very little to say about his conquests in the East. They do not go beyond remarking that in the East Cyrus attacked regions in the neighbourhood of Afghanistan. But as Sistan then formed a part of the Persian Empire we are inclined to the view that the verse can apply to Baluchistan also because the words, for whom We had made no shelter against it, give an apt description of this barren and arid country, full of deserts and rocks. The verse may also apply to the people who lived in the plains which have extended for hundreds of miles to the east of Sistan and Herat and to the north of Duzdab up to Meshed.
778
这节经文叙述塞鲁士的东征--------到阿富汗和俾路支, 那里是无树、荒芜之地, 太阳酷热地晒射在这些土地上。这也适用于住在东至赛斯顿 (سِيستان, Seistan) 和赫拉特 (هرات, Herat)、北至杜士大勃 (دُزْداب, Duzdab) 直到麦什德 (Mashhad) 延绵几百英里的那些平原上生活的民众。
4
اس سے مراد بلوچستان اور افغانستان کا علاقہ ہے جو خورس نے فتح کیا تھا اور بحیرہ اسود سے مشرق کی طرف ہے۔
5
یعنی چٹیل میدانوں کے لوگ تھے۔
2127
Commentary:
This verse refers to Cyrus’ expedition to the East—to Afghanistan and even Baluchistan. The words, on a people for whom We had made no shelter against it, signify that at that time the Afghans were an uncivilized people. They did not live in houses made of brick and stone but in huts and tents. The words may also apply to Baluchistan. But very sketchy references about Cyrus’ expeditions to Afghanistan and Baluchistan are found in books of history. Contemporary historians, most of them being Greek, have given detailed accounts of the conquests of Cyrus in the West but have very little to say about his conquests in the East. They do not go beyond remarking that in the East Cyrus attacked regions in the neighbourhood of Afghanistan. But as Sistan then formed a part of the Persian Empire we are inclined to the view that the verse can apply to Baluchistan also because the words, for whom We had made no shelter against it, give an apt description of this barren and arid country, full of deserts and rocks. The verse may also apply to the people who lived in the plains which have extended for hundreds of miles to the east of Sistan and Herat and to the north of Duzdab up to Meshed.
1724
This verse refers to Cyrus’s expedition to the East—to Afghanistan and Baluchistan which were treeless barren tracts on which the sun beat down fiercely. It may also apply to the people who lived in the plains which extended for hundreds of miles to the east of Seistan and Herat and to the north of Duzdab up to Mashhad.
فَاصۡبِرۡ عَلٰی مَا یَقُوۡلُوۡنَ وَسَبِّحۡ بِحَمۡدِ رَبِّکَ قَبۡلَ طُلُوۡعِ الشَّمۡسِ وَقَبۡلَ غُرُوۡبِہَا ۖ وَمِنۡ اٰنَآئِ الَّیۡلِ فَسَبِّحۡ وَاَطۡرَافَ النَّہَارِ لَعَلَّکَ تَرۡضٰی
17:79, 80; 30:18, 19; 50:40, 41.
17:79, 80; 30:18, 19; 50:40, 41.
The glorification of God at the hours mentioned in the verse may signify the hours of the five daily Prayers; the words, before the rising of the sun, signifying the Morning (Fajr) Prayer; and the words, before its setting, the Late-afternoon (‘Asr) Prayer; and the expression, and glorify Him in the hours of the night, signifying the Evening Prayer (Maghrib) and Night Prayer (‘Isha’), while the words, parts of the day, signifying the Afternoon (Zuhr) Prayer.
17:79-80; 30:18-19; 50:40-41.
Important Words:
آناء (hours) is the plural of إنی (inyun) and إنی (inan) and أنی (anyun). All these are derived from أنی (ana) which means, its time came; it was or became or drew near; it attained to its full state. إنی (inyun) means, an hour or a short portion of time, or an indefinite time; a time of the night; any hour of the night. مضی إنو من اللیل means, a time of the night passed (Lane & Aqrab).
اطراف is the plural of طرف and means, sides of the day; parts of the day (Aqrab).
Commentary:
Some commentators of the Quran are of the view that by the glorification of God at the hours mentioned in the verse are meant the hours of the five daily Prayers; the words "before the rising of the sun" signifying the morning Prayer; and the words "before its setting" the late afternoon (‘Asr) Prayer; and the expression "and glorify Him in the hours of the night" signifying the evening (Maghrib) and night Prayer (‘Isha), while the words "at the sides of the day" signifying afternoon (Zuhr) Prayer. But whatever the words of the verse may mean it is quite clear that in order to obtain success in life and satisfaction of the mind it is very essential to remember God and glorify Him. God’s constant remembrance is specifically suited to illumine the soul and to bring about peace of mind.
b
17:79, 80; 30:18, 19; 50:40, 41.
a
17:79-80; 30:18-19; 50:40-41.
2337
Important Words:
آناء (hours) is the plural of إنی (inyun) and إنی (inan) and أنی (anyun). All these are derived from أنی (ana) which means, its time came; it was or became or drew near; it attained to its full state. إنی (inyun) means, an hour or a short portion of time, or an indefinite time; a time of the night; any hour of the night. مضی إنو من اللیل means, a time of the night passed (Lane & Aqrab).
اطراف is the plural of طرف and means, sides of the day; parts of the day (Aqrab).
Commentary:
Some commentators of the Quran are of the view that by the glorification of God at the hours mentioned in the verse are meant the hours of the five daily Prayers; the words "before the rising of the sun" signifying the morning Prayer; and the words "before its setting" the late afternoon (‘Asr) Prayer; and the expression "and glorify Him in the hours of the night" signifying the evening (Maghrib) and night Prayer (‘Isha), while the words "at the sides of the day" signifying afternoon (Zuhr) Prayer. But whatever the words of the verse may mean it is quite clear that in order to obtain success in life and satisfaction of the mind it is very essential to remember God and glorify Him. God’s constant remembrance is specifically suited to illumine the soul and to bring about peace of mind.
b
17:79, 80; 30:18, 19; 50:40, 41.
1867
The glorification of God at the hours mentioned in the verse may signify the hours of the five daily Prayers; the words, before the rising of the sun, signifying the Morning (Fajr) Prayer; and the words, before its setting, the Late-afternoon (‘Asr) Prayer; and the expression, and glorify Him in the hours of the night, signifying the Evening Prayer (Maghrib) and Night Prayer (‘Isha’), while the words, parts of the day, signifying the Afternoon (Zuhr) Prayer.
فَاصۡبِرۡ عَلٰی مَا یَقُوۡلُوۡنَ وَسَبِّحۡ بِحَمۡدِ رَبِّکَ قَبۡلَ طُلُوۡعِ الشَّمۡسِ وَقَبۡلَ الۡغُرُوۡبِ
15:99; 17:79; 20:131; 40:56; 110:4.
c
15:99; 17:79; 20:131; 40:56; 110:4.