هَلْ يَنظُرُونَ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "هَلْ يَنظُرُونَ".
هَلْ يَنظُرُونَ إِلَّآ أَن يَأْتِيَهُمُ ٱللَّهُ فِى ظُلَلٍ مِّنَ ٱلْغَمَامِ وَٱلْمَلَٰٓئِكَةُ وَقُضِىَ ٱلْأَمْرُ ۚ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ
6:159; 16:34; 89:23.
اَلْغَمَامْ (al-Ghamam) 这词在 «古兰经» 上一直用来既表示仁慈 (7:161) 也表示惩罚 (25:26)。
这里指的是白德尔 (بَدْر, Badr) 战役, 那时安拉降下恩准给这些信者的云和雨 (布哈理) 中来帮助他们 (25:26), 并且还降下激起信徒们勇气而却使不信者的心中充满恐惧 (8:13) 的天使 (8:10)。据记载, 有些不信者在那天确实见到了这些天使 (زُرْقَانِی, Zurqani)。
短语 “安拉的降临” 还用在 «古兰经» 其它地方, 表示安拉的惩罚 (16:27; 59:3)。
6:159; 16:34; 89:23.
The phrase, "coming of God," is used by the Qur’an elsewhere also (16:27; 59:3) and signifies God’s punishment.
The word al-Ghamam has been used by the Qur’an to express both mercy (7:161) and punishment (25:26).
The reference is to the Battle of Badr, when God helped the believers by sending down clouds and rain (Bukhari), as was promised to them (25:26), and also sent down angels (8:10) who inspired the believers with courage and filled the hearts of the disbelievers with fear (8:13). Some of the disbelievers are reported to have actually seen the angels on that day (Zurqani).
6:159; 16:34; 89:23.
Important Words:
یاتیھم الله (Allah should come to them) is a metaphorical expression, meaning, Allah should come to them with His punishment, i.e. Allah should punish them. The metaphor ایتان الله i.e. coming of God, is used by the Quran elsewhere also (16:27; 59:3). In contrast to this, the Quran uses the metaphor توب الله i.e. turning of God, to express His turning with mercy (2:38; 9:117.) Similarly, ایتان الملئکة i.e. the coming of the angels, indicates their coming with punishment.
ظلل (coverings) is the plural of ظلة (zullah) which is derived from ظل and اظل the latter word meaning, he or it afforded or cast a shadow. But whereas ظل (zill) the plural of which is ظلال or اظلال means, shadow, ظلة whose plural is ظلل, means, a covering or a shade, i.e. a thing that casts or gives a shade or a shadow (Aqrab). The word ظلة or ظلل is generally used in connection with punishment (Mufradat).
الغمام (clouds) for which see 2:58. The word has been used by the Quran both in connection with mercy (7:161) and punishment (25:26).
Commentary:
The form of speech has been changed here from the second to the third person. The verse has apparently been addressed to either disbelievers or to hypocrites and the weak in faith. If it be taken to refer to disbelievers, as the change of form in the address indicates, it would mean that by desisting from belief they are, as it were, waiting for the punishment of God, and the verse incidentally hints that appointed punishment would come to them through raining clouds. The reference is to the Battle of Badr, when God helped believers by sending down clouds and rain (Bukhari), as was promised (25:26), and also sent down angels (8:10) who inspired the believers with courage and filled the hearts of the disbelievers with fear (8:13). Some of the disbelievers are reported to have actually seen the angels on that day (Zurqani). The matter was then "decided"; for, on that memorable day, all the chief leaders of the Quraish were killed, the Muslims obtaining a decisive victory which broke the power of the enemy. The coming of clouds refers to the rainfall which on the battlefield of Badr proved a blessing for the Muslims. It made the sand firm for them, while the land on the side of the enemy, being clayey, became slippery.
If, however, the verse be taken to refer to the hypocrites or the weak in faith, as the preceding two verses would suggest, then the clause, that Allah should come to them in the coverings of the clouds, would mean that if they did not mend their ways, God would have to chastise them even though they were apparently resting in the shade of faith, which is likened to a غمام or cloud. As shown under Important Words above, the word غمام (clouds) is sometimes used in connection with God’s mercy (7:161).
c
6:159; 16:34; 89:23.
149
اَلْغَمَامْ (al-Ghamam) 这词在 «古兰经» 上一直用来既表示仁慈 (7:161) 也表示惩罚 (25:26)。
150
这里指的是白德尔 (بَدْر, Badr) 战役, 那时安拉降下恩准给这些信者的云和雨 (布哈理) 中来帮助他们 (25:26), 并且还降下激起信徒们勇气而却使不信者的心中充满恐惧 (8:13) 的天使 (8:10)。据记载, 有些不信者在那天确实见到了这些天使 (زُرْقَانِی, Zurqani)。
151
短语 “安拉的降临” 还用在 «古兰经» 其它地方, 表示安拉的惩罚 (16:27; 59:3)。
a
6:159; 16:34; 89:23.
217
Important Words:
یاتیھم الله (Allah should come to them) is a metaphorical expression, meaning, Allah should come to them with His punishment, i.e. Allah should punish them. The metaphor ایتان الله i.e. coming of God, is used by the Quran elsewhere also (16:27; 59:3). In contrast to this, the Quran uses the metaphor توب الله i.e. turning of God, to express His turning with mercy (2:38; 9:117.) Similarly, ایتان الملئکة i.e. the coming of the angels, indicates their coming with punishment.
ظلل (coverings) is the plural of ظلة (zullah) which is derived from ظل and اظل the latter word meaning, he or it afforded or cast a shadow. But whereas ظل (zill) the plural of which is ظلال or اظلال means, shadow, ظلة whose plural is ظلل, means, a covering or a shade, i.e. a thing that casts or gives a shade or a shadow (Aqrab). The word ظلة or ظلل is generally used in connection with punishment (Mufradat).
الغمام (clouds) for which see 2:58. The word has been used by the Quran both in connection with mercy (7:161) and punishment (25:26).
Commentary:
The form of speech has been changed here from the second to the third person. The verse has apparently been addressed to either disbelievers or to hypocrites and the weak in faith. If it be taken to refer to disbelievers, as the change of form in the address indicates, it would mean that by desisting from belief they are, as it were, waiting for the punishment of God, and the verse incidentally hints that appointed punishment would come to them through raining clouds. The reference is to the Battle of Badr, when God helped believers by sending down clouds and rain (Bukhari), as was promised (25:26), and also sent down angels (8:10) who inspired the believers with courage and filled the hearts of the disbelievers with fear (8:13). Some of the disbelievers are reported to have actually seen the angels on that day (Zurqani). The matter was then "decided"; for, on that memorable day, all the chief leaders of the Quraish were killed, the Muslims obtaining a decisive victory which broke the power of the enemy. The coming of clouds refers to the rainfall which on the battlefield of Badr proved a blessing for the Muslims. It made the sand firm for them, while the land on the side of the enemy, being clayey, became slippery.
If, however, the verse be taken to refer to the hypocrites or the weak in faith, as the preceding two verses would suggest, then the clause, that Allah should come to them in the coverings of the clouds, would mean that if they did not mend their ways, God would have to chastise them even though they were apparently resting in the shade of faith, which is likened to a غمام or cloud. As shown under Important Words above, the word غمام (clouds) is sometimes used in connection with God’s mercy (7:161).
a
6:159; 16:34; 89:23.
250
The phrase, "coming of God," is used by the Qur’an elsewhere also (16:27; 59:3) and signifies God’s punishment.
251
The word al-Ghamam has been used by the Qur’an to express both mercy (7:161) and punishment (25:26).
252
The reference is to the Battle of Badr, when God helped the believers by sending down clouds and rain (Bukhari), as was promised to them (25:26), and also sent down angels (8:10) who inspired the believers with courage and filled the hearts of the disbelievers with fear (8:13). Some of the disbelievers are reported to have actually seen the angels on that day (Zurqani).
هَلْ يَنظُرُونَ إِلَّآ أَن تَأْتِيَهُمُ ٱلْمَلَٰٓئِكَةُ أَوْ يَأْتِىَ رَبُّكَ أَوْ يَأْتِىَ بَعْضُ ءَايَٰتِ رَبِّكَ ۗ يَوْمَ يَأْتِى بَعْضُ ءَايَٰتِ رَبِّكَ لَا يَنفَعُ نَفْسًا إِيمَٰنُهَا لَمْ تَكُنْ ءَامَنَتْ مِن قَبْلُ أَوْ كَسَبَتْ فِىٓ إِيمَٰنِهَا خَيْرًا ۗ قُلِ ٱنتَظِرُوٓا۟ إِنَّا مُنتَظِرُونَ
2:211; 16:34.
The "coming of angels" here refers to the punishment of the people through wars; because the coming of angels has been mentioned in connection with the battles that took place between Muslims and their enemies (3:125, 126 & 8:10).
The term "coming of the Lord" expresses complete destruction of the enemies of truth (2:211).
"The coming of the Signs" refers to earthly punishments such as famines, pestilences, calamities, etc.
2:211; 16:34.
Commentary:
The "coming of angels" here refers to the punishment of the people through wars; for, in the Quran the coming of angels has been mentioned in connection with the battles that took place between Muslims and their enemies (3:125, 126 & 8:10).
The term "coming of the Lord" with regard to disbelievers has been used in the Quran to express death and destruction (2:211). The words thus refer to the punishment of death that was to overtake the enemies of Islam in other ways than by war. In fact, when an offender is spoken of as having been summoned before God, it is only for punishment.
The "coming of the Signs" refers to punishments such as famines, pestilences, etc.
Finally, the verse makes it clear that believing at the time when a man is visited by punishment can do him no good. The verse mentions two conditions under which faith is of no avail: firstly, the faith of the man who believes at the time when he is overtaken by punishment; secondly, the faith of the man who has earned no good by his faith, i.e. he whose faith is not accompanied by good works and righteous deeds. The verse does not mean that faith will benefit nobody when the signs of God come. What it means is that at the time when the sign of punishment comes, faith will not avail those for whom this punishment is meant.
c
2:211; 16:34.
464
“天使的降临” 在这里指的是通过战争来惩罚民众; 因为谈到的天使与穆斯林对他们的敌人所进行的战役有关。(3:125, 126和8:10)。
465
“养主的光临” 这一用语表明真理的敌人被彻底毁灭。(2:211)
466
“一些迹象的降临” 指的是诸如饥馑、瘟疫、灾难、等现世的许多惩罚。
b
2:211; 16:34.
898
Commentary:
The "coming of angels" here refers to the punishment of the people through wars; for, in the Quran the coming of angels has been mentioned in connection with the battles that took place between Muslims and their enemies (3:125, 126 & 8:10).
The term "coming of the Lord" with regard to disbelievers has been used in the Quran to express death and destruction (2:211). The words thus refer to the punishment of death that was to overtake the enemies of Islam in other ways than by war. In fact, when an offender is spoken of as having been summoned before God, it is only for punishment.
The "coming of the Signs" refers to punishments such as famines, pestilences, etc.
Finally, the verse makes it clear that believing at the time when a man is visited by punishment can do him no good. The verse mentions two conditions under which faith is of no avail: firstly, the faith of the man who believes at the time when he is overtaken by punishment; secondly, the faith of the man who has earned no good by his faith, i.e. he whose faith is not accompanied by good works and righteous deeds. The verse does not mean that faith will benefit nobody when the signs of God come. What it means is that at the time when the sign of punishment comes, faith will not avail those for whom this punishment is meant.
c
2:211; 16:34.
934
The "coming of angels" here refers to the punishment of the people through wars; because the coming of angels has been mentioned in connection with the battles that took place between Muslims and their enemies (3:125, 126 & 8:10).
935
The term "coming of the Lord" expresses complete destruction of the enemies of truth (2:211).
936
"The coming of the Signs" refers to earthly punishments such as famines, pestilences, calamities, etc.
هَلْ يَنظُرُونَ إِلَّا تَأْوِيلَهُۥ ۚ يَوْمَ يَأْتِى تَأْوِيلُهُۥ يَقُولُ ٱلَّذِينَ نَسُوهُ مِن قَبْلُ قَدْ جَآءَتْ رُسُلُ رَبِّنَا بِٱلْحَقِّ فَهَل لَّنَا مِن شُفَعَآءَ فَيَشْفَعُوا۟ لَنَآ أَوْ نُرَدُّ فَنَعْمَلَ غَيْرَ ٱلَّذِى كُنَّا نَعْمَلُ ۚ قَدْ خَسِرُوٓا۟ أَنفُسَهُمْ وَضَلَّ عَنْهُم مَّا كَانُوا۟ يَفْتَرُونَ
26:103; 35:38; 39:59.
2:211; 6:159.
For the sake of convenience the word Ta’wil has been rendered here as fulfilment of warning. See also {372}.
2:211; 6:159.
26:103; 35:38; 39:59.
Important Words:
تاویل (fulfilment) means, revealing, disclosing, or expounding; interpretation; and issue, result or final sequel. The words ھل ینظرون الا تاویله mean, do they wait for aught save the result to which their case will come by the appearance of the promises and threats which it (the Book) has foretold (Lane). See also 3:8. For the sake of convenience the word has been rendered here as "fulfilment of warnings".
Commentary:
The verse constitutes at once a rebuke and a warning to the disbelievers. What are they waiting for, asks the verse, after they have been given such a Perfect Book as the Quran and such a Perfect Exemplar as the Holy Prophet, except that God’s promised punishment should overtake them?
a
26:103; 35:38; 39:59.
e
2:211; 6:159.
b
2:211; 6:159.
c
26:103; 35:38; 39:59.
953
Important Words:
تاویل (fulfilment) means, revealing, disclosing, or expounding; interpretation; and issue, result or final sequel. The words ھل ینظرون الا تاویله mean, do they wait for aught save the result to which their case will come by the appearance of the promises and threats which it (the Book) has foretold (Lane). See also 3:8. For the sake of convenience the word has been rendered here as "fulfilment of warnings".
Commentary:
The verse constitutes at once a rebuke and a warning to the disbelievers. What are they waiting for, asks the verse, after they have been given such a Perfect Book as the Quran and such a Perfect Exemplar as the Holy Prophet, except that God’s promised punishment should overtake them?
a
26:103; 35:38; 39:59.
d
2:211; 6:159.
983
For the sake of convenience the word Ta’wil has been rendered here as fulfilment of warning. See also {372}.
هَلْ يَنظُرُونَ إِلَّآ أَن تَأْتِيَهُمُ ٱلْمَلَٰٓئِكَةُ أَوْ يَأْتِىَ أَمْرُ رَبِّكَ ۚ كَذَٰلِكَ فَعَلَ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ وَمَا ظَلَمَهُمُ ٱللَّهُ وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ
9:70; 16:119; 29:41; 30:10.
2:211; 6:159; 7:54.
'The coming of angels' signifies the destruction of individual disbelievers, and 'the coming of God or of His decree' signifies their national ruin.
2:211; 6:159; 7:54.
9:70; 16:119; 29:41; 30:10.
Commentary:
The expressions, "the coming of angels" and "the coming of God", when used with reference to disbelievers, always denote the coming of Divine punishment. By "the coming of angels" is meant the destruction of individual disbelievers, and by "the coming of God" their national ruin. The expression, the decree of thy Lord should come to pass, refers to the latter kind of punishment. See also 2:211.
b
2:211; 6:159; 7:54.
c
9:70; 16:119; 29:41; 30:10.
675
“天使们降临” 意味着不信者的个人死亡, 而 “养主或他的命令下降”, 则意味着他们的民族的死亡。
b
2:211; 6:159; 7:54.
c
9:70; 16:119; 29:41; 30:10.
1835
Commentary:
The expressions, "the coming of angels" and "the coming of God", when used with reference to disbelievers, always denote the coming of Divine punishment. By "the coming of angels" is meant the destruction of individual disbelievers, and by "the coming of God" their national ruin. The expression, the decree of thy Lord should come to pass, refers to the latter kind of punishment. See also 2:211.
a
9:70; 16:119; 29:41; 30:10.
f
2:211; 6:159; 7:54.
1543
'The coming of angels' signifies the destruction of individual disbelievers, and 'the coming of God or of His decree' signifies their national ruin.
هَلْ يَنظُرُونَ إِلَّا ٱلسَّاعَةَ أَن تَأْتِيَهُم بَغْتَةً وَهُمْ لَا يَشْعُرُونَ
10:51; 12:108; 22:56; 47:19.
10:51; 12:108; 22:56; 47:19.
10:51; 12:108; 22:56; 47:19.
Commentary:
The verse refers to the original theme of the Surah and means to say that disbelievers, by rejecting the Holy Prophet, are inviting the hour of punishment to come suddenly upon them.
a
10:51; 12:108; 22:56; 47:19.
a
10:51; 12:108; 22:56; 47:19.
3684
Commentary:
The verse refers to the original theme of the Surah and means to say that disbelievers, by rejecting the Holy Prophet, are inviting the hour of punishment to come suddenly upon them.
b
10:51; 12:108; 22:56; 47:19.