وَقَعَ
Appears 10 times in Quran
Derived Words (16)
Words derived from the stem "وَقَعَ".
- shall fall
- his reward lies on Allah
- his reward lies on Allah
- befallen
- passed
- there fell
- shall fall
- So was the Truth established
- Indeed there have already fallen
- come to pass
- comes to pass
- while they themselves remained behind
- befallen
- passed
- there fell
- while they themselves remained behind
- come to pass
- comes to pass
Occurrences in Quran
Found 10 verses containing "وَقَعَ".
اَلَّذِیۡنَ قَالُوۡا لِاِخۡوٰنِہِمۡ وَقَعَدُوۡا لَوۡ اَطَاعُوۡنَا مَا قُتِلُوۡا ۗ قُلۡ فَادۡرَءُوۡا عَنۡ اَنۡفُسِکُمُ الۡمَوۡتَ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ
3:155.
4:79.
The words "said of their brethren" may mean "said concerning their brethren," i.e. Muslims; or "talked among themselves about the Muslims."
3:155.
4:79.
Commentary:
The word اخوان (brethren) may refer to both the Muslims and the hypocrites. If taken to refer to the Muslims, the expression قالوا لاخوانھم (said of their brethren) would either mean, "said concerning their brethren, the Muslims", or it would mean, "said to their brethren, the Muslims." If, however, it is taken to refer to the hypocrites, the expression would mean, "said to their own brethren", i.e. talked among themselves.
The expression, Then avert death from yourselves, embodies a prophecy about the destruction of the hypocrites. The clause would thus signify, "You stayed in your homes in order to save yourselves. Now, the time of your destruction has arrived. So protect yourselves if you can."
a
4:79.
d
3:155.
a
3:155.
b
4:79.
451
Commentary:
The word اخوان (brethren) may refer to both the Muslims and the hypocrites. If taken to refer to the Muslims, the expression قالوا لاخوانھم (said of their brethren) would either mean, "said concerning their brethren, the Muslims", or it would mean, "said to their brethren, the Muslims." If, however, it is taken to refer to the hypocrites, the expression would mean, "said to their own brethren", i.e. talked among themselves.
The expression, Then avert death from yourselves, embodies a prophecy about the destruction of the hypocrites. The clause would thus signify, "You stayed in your homes in order to save yourselves. Now, the time of your destruction has arrived. So protect yourselves if you can."
a
3:155.
b
4:79.
526
The words "said of their brethren" may mean "said concerning their brethren," i.e. Muslims; or "talked among themselves about the Muslims."
۞ وَمَنۡ یُّہَاجِرۡ فِیۡ سَبِیۡلِ اللّٰہِ یَجِدۡ فِی الۡاَرۡضِ مُرٰغَمًا کَثِیۡرًا وَّسَعَۃً ۚ وَمَنۡ یَّخۡرُجۡ مِنۡۢ بَیۡتِہٖ مُہَاجِرًا اِلَی اللّٰہِ وَرَسُوۡلِہٖ ثُمَّ یُدۡرِکۡہُ الۡمَوۡتُ فَقَدۡ وَقَعَ اَجۡرُہٗ عَلَی اللّٰہِ ۗ وَکَانَ اللّٰہُ غَفُوۡرًا رَّحِیۡمًا
مُرَاغَمٌ: اَلْمَذْھَبُ وَ الْمَھْرَبُ راستہ اَلْحِصْنُ یعنی قلعہ۔ (اقرب) مُرَاغَمًا کَثِیْرًا اَیْ مَذْھَبًا یَذْھَبُ اِلَیْہِ یعنی مراغم کے معنے راستے کے ہیں۔ (مفردات)
Islam accepts no excuse from believers to stay in environments hostile to their Faith if they can afford to leave such localities.
Important Words:
مراغما (place of refuge) is derived from رغم. They say رغم أنفه meaning his nose clove to the dust, i.e. he became abased and humbled. رغمه means, he disliked it. ارغم اھله or راغم اھله means, he forsook or deserted his family against their wish. رغامmeans, earth or dust. مرغم or مراغم means, a road by travelling on which a man separates himself from his people against their wish or so as to displease them; a place to which one migrates; a place of refuge; a safe and fortified place (Lane & Aqrab).
Commentary:
The verse promises those sincere believers who are forced by circumstances to migrate from their homes in the cause of God abundant place of refuge and plentifulness. There is, therefore, no excuse for the people to stay at home surrounded by hostile disbelievers. But the motive must be good and the migration sincere.
The Holy Prophet is reported to have said: "Whoso migrates from his home for the sake of God and His Messenger, his migration will be regarded as having been performed for the sake of God and His Messenger and will be rewarded as such. But whoso leaves his home for the sake of a worldly gain which he wishes to get or for a woman whom he wishes to marry, will be considered to have migrated for the sake of the object for which he migrated, and his migration will not be considered as having been performed in the cause of God" (Bukhari, ch. on Bad’ul Wahy).
2
مُرَاغَمٌ: اَلْمَذْھَبُ وَ الْمَھْرَبُ راستہ اَلْحِصْنُ یعنی قلعہ۔ (اقرب) مُرَاغَمًا کَثِیْرًا اَیْ مَذْھَبًا یَذْھَبُ اِلَیْہِ یعنی مراغم کے معنے راستے کے ہیں۔ (مفردات)
569
Important Words:
مراغما (place of refuge) is derived from رغم. They say رغم أنفه meaning his nose clove to the dust, i.e. he became abased and humbled. رغمه means, he disliked it. ارغم اھله or راغم اھله means, he forsook or deserted his family against their wish. رغامmeans, earth or dust. مرغم or مراغم means, a road by travelling on which a man separates himself from his people against their wish or so as to displease them; a place to which one migrates; a place of refuge; a safe and fortified place (Lane & Aqrab).
Commentary:
The verse promises those sincere believers who are forced by circumstances to migrate from their homes in the cause of God abundant place of refuge and plentifulness. There is, therefore, no excuse for the people to stay at home surrounded by hostile disbelievers. But the motive must be good and the migration sincere.
The Holy Prophet is reported to have said: "Whoso migrates from his home for the sake of God and His Messenger, his migration will be regarded as having been performed for the sake of God and His Messenger and will be rewarded as such. But whoso leaves his home for the sake of a worldly gain which he wishes to get or for a woman whom he wishes to marry, will be considered to have migrated for the sake of the object for which he migrated, and his migration will not be considered as having been performed in the cause of God" (Bukhari, ch. on Bad’ul Wahy).
658
Islam accepts no excuse from believers to stay in environments hostile to their Faith if they can afford to leave such localities.
قَالَ قَدۡ وَقَعَ عَلَیۡکُمۡ مِّنۡ رَّبِّکُمۡ رِجۡسٌ وَّغَضَبٌ ۖ اَتُجٰدِلُوۡنَنِیۡ فِیۡۤ اَسۡمَآءٍ سَمَّیۡتُمُوۡہَاۤ اَنۡتُمۡ وَاٰبَآؤُکُمۡ مَّا نَزَّلَ اللّٰہُ بِہَا مِنۡ سُلۡطٰنٍ ۚ فَانۡتَظِرُوۡۤا اِنِّیۡ مَعَکُمۡ مِّنَ الۡمُنۡتَظِرِیۡنَ
3:152; 7:34; 22:72; 53:24.
10:21, 103; 11:123.
3:152; 7:34; 22:72; 53:24.
10:21,103; 11:123.
Commentary:
This verse shows that one may follow one’s forefathers only if one has the support of reason and not otherwise. Blind and unthinking following is condemned.
b
3:152; 7:34; 22:72; 53:24.
c
10:21, 103; 11:123.
b
3:152; 7:34; 22:72; 53:24.
c
10:21,103; 11:123.
970
Commentary:
This verse shows that one may follow one’s forefathers only if one has the support of reason and not otherwise. Blind and unthinking following is condemned.
b
3:152; 7:34; 22:72; 53:24.
c
10:21, 103; 11:123.
فَوَقَعَ الۡحَقُّ وَبَطَلَ مَا کَانُوۡا یَعۡمَلُوۡنَ
وَلَمَّا وَقَعَ عَلَیۡہِمُ الرِّجۡزُ قَالُوۡا یٰمُوۡسَی ادۡعُ لَنَا رَبَّکَ بِمَا عَہِدَ عِنۡدَکَ ۖ لَئِنۡ کَشَفۡتَ عَنَّا الرِّجۡزَ لَنُؤۡمِنَنَّ لَکَ وَلَنُرۡسِلَنَّ مَعَکَ بَنِیۡۤ اِسۡرٰٓءِیۡلَ
43:50.
43:50.
43:50.
Commentary:
The words, according to that which He has promised to thee, may refer either to the promise which God made to Moses that He would listen to his prayers, or to the promise of God to forgive those who repented. The people of Pharaoh reminded Moses of these promises of God and asked him to pray to God in their behalf so that He might pardon them their sins and remove from them the punishments which had befallen them. The sentence may also mean, "pray for us to thy Lord, with the prayers which He has taught thee or in the way He has taught thee to pray."
e
43:50.
a
43:50.
1024
Commentary:
The words, according to that which He has promised to thee, may refer either to the promise which God made to Moses that He would listen to his prayers, or to the promise of God to forgive those who repented. The people of Pharaoh reminded Moses of these promises of God and asked him to pray to God in their behalf so that He might pardon them their sins and remove from them the punishments which had befallen them. The sentence may also mean, "pray for us to thy Lord, with the prayers which He has taught thee or in the way He has taught thee to pray."
a
43:50.
وَجَآءَ الۡمُعَذِّرُوۡنَ مِنَ الۡاَعۡرَابِ لِیُؤۡذَنَ لَہُمۡ وَقَعَدَ الَّذِیۡنَ کَذَبُوا اللّٰہَ وَرَسُوۡلَہٗ ۚ سَیُصِیۡبُ الَّذِیۡنَ کَفَرُوۡا مِنۡہُمۡ عَذَابٌ اَلِیۡمٌ
Mu‘adhdhir is derived from ‘Adhdhara which means, he excused or affected to excuse himself but did not adduce a valid excuse for doing so; he was remiss or wanting or deficient in an affair, setting up an excuse for being so. Thus the word means, one who falls short of his duty and then excuses himself without having any real excuse (Lane).
Important Words:
المعذرون (those who make excuses) is the plural of معذر which is the active participle from عذر. (‘adhdhara) which again is derived from عذر (‘adhara). They say عذرہ i.e. he excused him or he cleared him from blame, or he accepted his excuse. عذر(‘adhdhara) means, he was without excuse; or he affected to excuse himself but had no excuse; or he excused himself but did not adduce a valid excuse for doing so; he was remiss or wanting or deficient in an affair, setting up an excuse for being so; he did not act vigorously in the affair, causing it to be imagined that he had an excuse when really he had none. Thus معذر is one who falls short of his duty and then excuses himself without having any real excuse; whereas معتذر is one who excuses himself whether he has a real excuse or not (Lane).
Commentary:
The verse speaks of the hypocrites as well as of those weak of faith who did not join the expedition to Tabuk. Some of them were disbelievers at heart, while others were only weak of faith.
1240
Important Words:
المعذرون (those who make excuses) is the plural of معذر which is the active participle from عذر. (‘adhdhara) which again is derived from عذر (‘adhara). They say عذرہ i.e. he excused him or he cleared him from blame, or he accepted his excuse. عذر(‘adhdhara) means, he was without excuse; or he affected to excuse himself but had no excuse; or he excused himself but did not adduce a valid excuse for doing so; he was remiss or wanting or deficient in an affair, setting up an excuse for being so; he did not act vigorously in the affair, causing it to be imagined that he had an excuse when really he had none. Thus معذر is one who falls short of his duty and then excuses himself without having any real excuse; whereas معتذر is one who excuses himself whether he has a real excuse or not (Lane).
Commentary:
The verse speaks of the hypocrites as well as of those weak of faith who did not join the expedition to Tabuk. Some of them were disbelievers at heart, while others were only weak of faith.
1207
Mu‘adhdhir is derived from ‘Adhdhara which means, he excused or affected to excuse himself but did not adduce a valid excuse for doing so; he was remiss or wanting or deficient in an affair, setting up an excuse for being so. Thus the word means, one who falls short of his duty and then excuses himself without having any real excuse (Lane).
اَثُمَّ اِذَا مَا وَقَعَ اٰمَنۡتُمۡ بِہٖۤ ۚ آٰلۡـٰٔنَ وَقَدۡ کُنۡتُمۡ بِہٖ تَسۡتَعۡجِلُوۡنَ
10:92.
10:92.
10:92.
Commentary:
This verse contains an effective reply to those who demand the sign of punishment. They are told that the real object for which signs are shown is that they should benefit by them. But what sense is there in demanding the sign of punishment when, with the actual coming of destructive punishment the door of repentance is finally closed and readiness to believe becomes a useless thing?
The words, you used to demand its speedy coming, signify that those who desire to hasten punishment set a seal on their own disbelief and desire to die in that state. How then can they, consistently with their attitude, turn to belief when the punishment of death stares them in the face?
a
10:92.
a
10:92.
1327
Commentary:
This verse contains an effective reply to those who demand the sign of punishment. They are told that the real object for which signs are shown is that they should benefit by them. But what sense is there in demanding the sign of punishment when, with the actual coming of destructive punishment the door of repentance is finally closed and readiness to believe becomes a useless thing?
The words, you used to demand its speedy coming, signify that those who desire to hasten punishment set a seal on their own disbelief and desire to die in that state. How then can they, consistently with their attitude, turn to belief when the punishment of death stares them in the face?
a
10:92.
۞ وَاِذَا وَقَعَ الۡقَوۡلُ عَلَیۡہِمۡ اَخۡرَجۡنَا لَہُمۡ دَآبَّۃً مِّنَ الۡاَرۡضِ تُکَلِّمُہُمۡ اَنَّ النَّاسَ کَانُوۡا بِاٰیٰتِنَا لَا یُوۡقِنُوۡنَ
这是有关后期出现一种瘟疫的预言。这节经文是由穆圣亲口解释的。但是 دَآبَّة (Dabbah) 的意义如果认为是指完全热衷于获得今世财富与物质享受的一个十足的实利主义者 (34:15) 的话, 这节经文指的, 看来是西方实利主义的那些国家 “他们的工作完全化在探究今世生活有关的事物方面” (18:105), 而且他们竭尽全力于今世的生命。
یہاں عَلَیْھِمْ آیا ہے۔ اور عَلٰی بالعموم یہ بتاتا ہے کہ جس کے متعلق عذاب کی خبر ہے اس کے خلاف بات ظاہر ہو گئی پس وَقَعَ الْقَوْلُ کے بعد چونکہ عَلٰی کا لفظ آیا ہے تو اس کا مطلب یہ ہے کہ ان کی تباہی کی خبر پوری ہو جائے گی۔
دَآبَّۃٌ سے مراد طاعون کا کیڑا ہے جس کے آخری زمانہ میں ظاہر ہونے کی خبر دی گئی تھی۔ وہ کیڑا جس کے جسم کو کاٹ کر اندر داخل ہو جاتا ہے۔ وہ ہلاک ہو جاتا ہے۔ چنانچہ رسول کریم صلی اللہ علیہ وسلم نے ایک حدیث میں بیان فرمایا کہ آخری زمانہ میں خداتعالیٰ دَآبَّۃُ الْاَرْضِ پیدا فرمائے گا (دیکھئے ابن کثیر برحاشیہ فتح البیان سورۂ نمل صفحہ۲۳۱) اسی طرح دوسری حدیث میں فرمایا کہ آخری زمانہ میں نغـف کی بیماری پیدا ہوگی (مسلم) ان دونوں حدیثوں کو ملا کر یہ نتیجہ نکلتا ہے کہ حدیثوں میں یہ خبر دی گئی تھی کہ آخری زمانہ میں طاعون کی مرض پھیلے گی جو ایک مخفی کیڑے کے ساتھ بھی تع
The words, Waqa‘al-Qaulu ‘Alaihim, mean, the sentence or the decree became due against them or came to pass; they made themselves deserving of the Divine sentence or the Divine decree (Aqrab).
This is a prophecy concerning the appearance of plague in the Latter Days. The verse was so construed by the Holy Prophet himself. But if Dabbah is taken in the sense of a grossly materialistic person all whose endeavours are wholly directed to the acquisition of worldly riches and material comforts (34:15), the reference in the verse seems to be to the materialistic Western nations 'whose labour is all lost in search after things pertaining to the life of this World' (18:105) and who have fallen on this world with all their might and main.
Important Words:
وقع (is passed). They say وقع الشیء من یدہ, the thing fell from his hand. وقع الحق means, the truth became established (Lane & Aqrab).
قول is inf. n. from قال and means, decree, sentence or the prophecy about punishment. واقع الطیر علی الشجر means, the bird descended upon the tree. The expression وقع القول علیھم means, the sentence or the decree became due against them; they made themselves deserving of the sentence or the decree (Lane & Aqrab).
دابة (insect) is active participle from دب which means, he or it crept or crawled slowly like an ant or a reptile or a weak person. دابة signifies all such animals or insects as creep or crawl or walk slowly, all animals big or small, whether walking on two legs or on four legs or creeping on the belly, etc. The word is also used about beasts like the horse, the mule, the donkey, etc. (Lane & Aqrab). In the Quran the expression دابة الارض has also been used for a worldly-minded man whose efforts are wholly devoted to the acquisition of material benefits; a grossly materialistic person, a worthless creature or worm of the earth (34:15).
تکلمھم (shall wound them) is aorist from کلم (kallama). کلمه means, he talked to him or he conversed with him much and freely; he wounded him (Aqrab).
Commentary:
The verse seems to imply two prophetic references. Taking دابة الارض in the sense of a grossly materialistic person whose endeavours are wholly directed to the acquisition of worldly riches and material comforts, the reference seems to be to the materialistic western nations "whose labour is all lost in search after things pertaining to the life of this world" (18:105) and who have fallen on this world with all their might and main. The verse purports to say that when men will reject the signs of God and by indulging in evil deeds will make themselves deserving of Divine punishment, they will fall a victim to the plunder and pillage of the materialistic and mechanistic western nations. Taking the word in the sense of "a worm or insect of the earth," the reference may be to the bubonic plague which was to have appeared in the time of the Promised Messiah and from whose ravages his followers were to remain miraculously immune, thus bearing witness to the truth of his claims.
955
这是有关后期出现一种瘟疫的预言。这节经文是由穆圣亲口解释的。但是 دَآبَّة (Dabbah) 的意义如果认为是指完全热衷于获得今世财富与物质享受的一个十足的实利主义者 (34:15) 的话, 这节经文指的, 看来是西方实利主义的那些国家 “他们的工作完全化在探究今世生活有关的事物方面” (18:105), 而且他们竭尽全力于今世的生命。
2
یہاں عَلَیْھِمْ آیا ہے۔ اور عَلٰی بالعموم یہ بتاتا ہے کہ جس کے متعلق عذاب کی خبر ہے اس کے خلاف بات ظاہر ہو گئی پس وَقَعَ الْقَوْلُ کے بعد چونکہ عَلٰی کا لفظ آیا ہے تو اس کا مطلب یہ ہے کہ ان کی تباہی کی خبر پوری ہو جائے گی۔
3
دَآبَّۃٌ سے مراد طاعون کا کیڑا ہے جس کے آخری زمانہ میں ظاہر ہونے کی خبر دی گئی تھی۔ وہ کیڑا جس کے جسم کو کاٹ کر اندر داخل ہو جاتا ہے۔ وہ ہلاک ہو جاتا ہے۔ چنانچہ رسول کریم صلی اللہ علیہ وسلم نے ایک حدیث میں بیان فرمایا کہ آخری زمانہ میں خداتعالیٰ دَآبَّۃُ الْاَرْضِ پیدا فرمائے گا (دیکھئے ابن کثیر برحاشیہ فتح البیان سورۂ نمل صفحہ۲۳۱) اسی طرح دوسری حدیث میں فرمایا کہ آخری زمانہ میں نغـف کی بیماری پیدا ہوگی (مسلم) ان دونوں حدیثوں کو ملا کر یہ نتیجہ نکلتا ہے کہ حدیثوں میں یہ خبر دی گئی تھی کہ آخری زمانہ میں طاعون کی مرض پھیلے گی جو ایک مخفی کیڑے کے ساتھ بھی تع
2866
Important Words:
وقع (is passed). They say وقع الشیء من یدہ, the thing fell from his hand. وقع الحق means, the truth became established (Lane & Aqrab).
قول is inf. n. from قال and means, decree, sentence or the prophecy about punishment. واقع الطیر علی الشجر means, the bird descended upon the tree. The expression وقع القول علیھم means, the sentence or the decree became due against them; they made themselves deserving of the sentence or the decree (Lane & Aqrab).
دابة (insect) is active participle from دب which means, he or it crept or crawled slowly like an ant or a reptile or a weak person. دابة signifies all such animals or insects as creep or crawl or walk slowly, all animals big or small, whether walking on two legs or on four legs or creeping on the belly, etc. The word is also used about beasts like the horse, the mule, the donkey, etc. (Lane & Aqrab). In the Quran the expression دابة الارض has also been used for a worldly-minded man whose efforts are wholly devoted to the acquisition of material benefits; a grossly materialistic person, a worthless creature or worm of the earth (34:15).
تکلمھم (shall wound them) is aorist from کلم (kallama). کلمه means, he talked to him or he conversed with him much and freely; he wounded him (Aqrab).
Commentary:
The verse seems to imply two prophetic references. Taking دابة الارض in the sense of a grossly materialistic person whose endeavours are wholly directed to the acquisition of worldly riches and material comforts, the reference seems to be to the materialistic western nations "whose labour is all lost in search after things pertaining to the life of this world" (18:105) and who have fallen on this world with all their might and main. The verse purports to say that when men will reject the signs of God and by indulging in evil deeds will make themselves deserving of Divine punishment, they will fall a victim to the plunder and pillage of the materialistic and mechanistic western nations. Taking the word in the sense of "a worm or insect of the earth," the reference may be to the bubonic plague which was to have appeared in the time of the Promised Messiah and from whose ravages his followers were to remain miraculously immune, thus bearing witness to the truth of his claims.
2190
The words, Waqa‘al-Qaulu ‘Alaihim, mean, the sentence or the decree became due against them or came to pass; they made themselves deserving of the Divine sentence or the Divine decree (Aqrab).
2191
This is a prophecy concerning the appearance of plague in the Latter Days. The verse was so construed by the Holy Prophet himself. But if Dabbah is taken in the sense of a grossly materialistic person all whose endeavours are wholly directed to the acquisition of worldly riches and material comforts (34:15), the reference in the verse seems to be to the materialistic Western nations 'whose labour is all lost in search after things pertaining to the life of this World' (18:105) and who have fallen on this world with all their might and main.
وَوَقَعَ الۡقَوۡلُ عَلَیۡہِمۡ بِمَا ظَلَمُوۡا فَہُمۡ لَا یَنۡطِقُوۡنَ
他们将没有力量来防范自己的罪行。对他们的指控是十分正确的, 而显示的迹象是不可能抵御的, 因此, 他们将遭受惩罚。
یعنی کوئی دلیل اپنی مخالفت کی پیش نہ کر سکیں گے۔
They will not be able to put in defence of their misdeeds. The charge against them being quite true and manifest will be incapable of being defended, and so the sentence of punishment will be passed against them.
Commentary:
The expression "they will be speechless" means, "they will not be able to put in a defence for their misdeeds." The charge against them being quite true and clear will be incapable of being defended and so the sentence of punishment will be passed against them.
956
他们将没有力量来防范自己的罪行。对他们的指控是十分正确的, 而显示的迹象是不可能抵御的, 因此, 他们将遭受惩罚。
2
یعنی کوئی دلیل اپنی مخالفت کی پیش نہ کر سکیں گے۔
2869
Commentary:
The expression "they will be speechless" means, "they will not be able to put in a defence for their misdeeds." The charge against them being quite true and clear will be incapable of being defended and so the sentence of punishment will be passed against them.
2192
They will not be able to put in defence of their misdeeds. The charge against them being quite true and manifest will be incapable of being defended, and so the sentence of punishment will be passed against them.
اِذَا وَقَعَتِ الۡوَاقِعَۃُ
یعنی قیامت آجائے گی۔
52:8; 70:2.
Commentary:
The "Inevitable Event" referred to in the verse is the Final Resurrection. Or it may signify total annihilation of idolatry from Arabia and complete defeat and discomfiture of the idolatrous Quraish. It may also signify the appearance of a great religious Reformer when the forces of darkness are routed, particularly the great reformation brought about by the Holy Prophet.
b
52:8.
1376
(a) 最后的复活; (b) 全部消灭阿拉伯的偶像崇拜; 彻底打败、摧毁那些偶像崇拜的古莱西人; (c) 出现了一大宗教复兴者----------穆圣。
1
یعنی قیامت آجائے گی۔
b
52:8; 70:2.
4092
Commentary:
The "Inevitable Event" referred to in the verse is the Final Resurrection. Or it may signify total annihilation of idolatry from Arabia and complete defeat and discomfiture of the idolatrous Quraish. It may also signify the appearance of a great religious Reformer when the forces of darkness are routed, particularly the great reformation brought about by the Holy Prophet.
b
52:8.
2956
(a) The Final Resurrection; (b) total annihilation of idolatry from Arabia and complete defeat and discomfiture of the idolatrous Quraish; (c) appearance of a great religious Reformer—the Holy Prophet.