وَانۡشَقَّ
Appears 1 times in Quran
Occurrences in Quran
Found 1 verses containing "وَانۡشَقَّ".
اِقۡتَرَبَتِ السَّاعَۃُ وَانۡشَقَّ الۡقَمَرُ
21:2.
肉眼的观察到的月亮分一分为二是否违背自然规律, 很难否认这件事似乎缺乏可靠的历史证明。另一方面却谁也没法自以为能够探究真主的一切奥秘, 领悟或彻底理解大自然的一切秘密。不能想象, 一件事影响了地球上这样大一个地区, 在世界气象台的观察之下竟然仍没被人注意到, 也不能想象在历史书上没有记载。但这一事件在像 «布哈里圣训实录» 和 «穆斯林圣训实录» 等的可靠的圣训集子中提到了, 并相继在可靠的权威们所写的几种传说中谈到了, 由穆圣博学的伙伴伊本•麦斯武德作了报导, 因此确实说明了某种重大的自然现象一定在穆圣时代发生过。有些 «古兰经» 注释家--------其中有雷迪 (رَازِی, Radi)--------试图把这事件说成是一次月蚀, 以解说这个难题。教长格扎利 (غَزَالِی, Ghazali) 和沙•哇里乌拉 (شَاه وَلِی الله, Shah Waliyullah) 也主张, 月球事实上没有分裂, 无非是安拉有意要人看到这情景。根据伊本•阿巴斯 (اِبْنِ عَبَّاس, Ibn-e-‘Abbas) 和夏•阿布达尔•阿济慈 (شَاه عَبْدُالْعَزِيْز, Shah ‘Abdul-‘Aziz) 的说法, 这是一种月蚀。然而考虑一下«古兰经» 中提到这一事件所用的强硬措辞, 就显得这不是简单的月蚀了。在不信者不断的要求之下, 这确实成了穆圣所显示的一大奇迹 («布哈里圣训实录» 和 «穆斯林圣训实录»)。仿佛这是一个要使穆圣的一些伙伴而且要使一些不信者也一起看到的穆圣的精神景象--------正像变成巨蟒的手杖是要使巫师们也能看到的穆撒的精神景象。情形可能是这样, 穆撒手杖击海水刚好和退潮同时发生, 因此显得出奇, 安拉可能同样命令穆圣在这时展现奇迹, 使月球分裂, 而那时有个天体正要转到月球的前面, 使得这个月球看来好像一分为二。但是最合理而具有深刻的精神意义的解说还在于这个事实, 即月球是阿拉伯人的民族标记及其政权的象征, 正像太阳是波斯人的国旗。海巴尔 (خَيْبَر, Khaibar) 的犹太人领袖赫亚•彬•阿克塔布 (حُيَیْ اِبْن اَخْطَبْ, Huyay ibn Akhtab) 之女萨菲亚 (صَفِيَّة, Safiyyah) 对父亲提到她梦见月亮落在她衣裙上时, 她父亲打了她的耳光, 说她想嫁给阿拉伯人的领袖。海巴尔崩溃之后萨菲亚的梦境实现了, 那时她嫁给了穆圣 (زُرْقَانِی--------Zurqani & اُسُدُ الْغَابَة--------Usudul-Ghabbah)。阿依莎同样梦见三个月亮落在她的私室内, 梦后, 穆圣、阿布•伯克尔和欧麦尔一一埋葬于此 (مُوَطَّا--------كِتَابُ الْجَنَائِز Muwatta, Kitabul-Jana’iz)。根据卡马尔的这个象征意义, 这节经文的意思是, 53:58中曾受到威胁的不信安拉的阿拉伯人的政权覆灭时候已到来。“时候” 这词在这里是指白德尔之战, 在这次战役中几乎所有古莱西人领袖都阵亡了, 他们的权力被彻底摧毁的基础已奠定。因此这节经文成了一大预言, 说明约八、九年之后惊人地应验了。而且根据有些作者说, 阿拉伯语 اِنْشَقَّ الْقَمَرُ (Inshaqqal-Qamaru) 的意思是, 事情已明显。从这个词的这个意义上说, 这节经文的意思是说, 古莱西人政权毁灭的时刻已到, 穆圣是真正的安拉使者这点到时将显示出来。
عربوں کے نزدیک چاند عرب حکومت کا نشان تھا۔ چنانچہ یہود بھی یہی یقین رکھتے تھے۔ حضرت صفیہؓ جو ایک یہودی سردار کی بیٹی تھیں اور بعد میں رسول کریم صلی اللہ علیہ وسلم کی ازواج مطہرات میں داخل ہوئیں۔ انہوں نے ایک دفعہ خواب میں دیکھا کہ ان کی گود میں چاند آگرا ہے۔ ان کے والدنے اس خواب سے یہی استدلال کیا کہ تو بادشاہِ وقت سے شادی کرنا چاہتی ہے (اسد الغابۃ) پس چاند پھٹنے اور عرب کی تباہی آجانے کے ایک معنے یہ ہیں کہ سَاعَۃ یعنی عرب کی تباہی کی ساعت آگئی ہے اور چاند یعنی عرب کی حکومت کا عروج پاش پاش ہو گیا ہے۔ مفسرین نے غلطی سے اس کے یہ معنے کیے ہیں کہ رسول کریم صلی اللہ عل
21:2.
Whether or not "splitting of the moon" into two parts, observable by the naked eye, had contravened any physical law of nature, it is difficult to deny that the event seems to lack unimpeachable historical evidence. On the other hand nobody can presume to have fathomed all Divine mysteries or fully comprehended or encompassed all the secrets of nature. It is not possible to imagine that such an event, affecting a considerable area of the globe, should have remained unnoticed in the observatories of the world, or that it should have remained unrecorded in books of history. But the incident, having found a mention in such reliable collections of Hadith as Bukhari and Muslim and having been narrated successively in traditions of reliable authority and reported by such a learned Companion of the Holy Prophet as Ibn-e-Mas‘ud, does show that some natural phenomenon of unusual importance must have taken place in the time of the Holy Prophet. Some Commentators of the Qur’an—Radi among them—have sought to s
21:2.
Important Words:
انشق (is rent asunder) is derived from شق. They say شق الشیء i.e. he split, clave, tore or rent the thing. شق العصا means, he broke the staff, i.e. he separated himself from the community. An Arab would say, شق عصا المسلمین i.e. he created disunion and dissension among the Muslims. انشق القمر means, the moon was or became rent asunder; or according to some, the affair became manifest (Lane, Aqrab & Mufradat).
القمر (the moon). قمر الشیء means, the light of the thing became intense. أقمر اللیل means, the night became bright with the light of the moon. القمر means, the moon in its third night and after; the moon absolutely. أقمار العلم و شموسه means, the ulema or learned men of the people. القمران means, the sun and the moon (Lane & Aqrab).
Commentary:
Whether or not "splitting of the moon" into two parts, observable by the naked eye, contravened any physical law of nature, it cannot be denied that the event lacks historical evidence which could at all be described as unimpeachable. At the same time no one can presume to have fathomed all divine mysteries or fully comprehended or encompassed all the secrets of nature. It is not possible to imagine that such an event, affecting a considerable area of the globe, should have remained unnoticed in the observatories of the world or that it should have remained unrecorded in books of history. But the incident having found a mention in such reliable collections of Hadith as Bukhari and Muslim and having been narrated successively in traditions of reliable authority and reported by such learned Companions of the Holy Prophet as Ibn Mas‘ud and Ibn ‘Abbas, does show that some natural phenomenon of unusual importance must have taken place in the time of the Holy Prophet. Some commentators of the Quran—Radi among them—have sought to solve the difficult problem by declaring the incident to be a lunar eclipse. Imam Ghazali and Shah Wali Allah also hold the view that the moon had not in fact been rent asunder, but that God had so contrived that it appeared to the beholders as such. However, taking into consideration the forceful language in which it has been mentioned in the Quran, the incident appears to be something more than a mere lunar eclipse. It indeed constituted a great miracle shown by the Prophet at the insistent demand of disbelievers (see Bukhari & Muslim). It seems to be a vision of the Holy Prophet in which the Companions of the Holy Prophet and some of the Quraish were made to share—just as the rod turning into a serpent was a vision of Moses in which the magicians were made to share. Alternatively, it may be that just as the striking of seawater by Moses with his rod coincided with the ebb of the tide and thus assumed the character of a miracle, because God alone knew when the sea would recede and it was He Who commanded Moses to strike the waters at the time of recession, similarly God may have commanded the Holy Prophet to show the miracle of the cleaving asunder of the moon at a time when a heavenly body was to take such a position in front of the moon that it caused the moon to appear to the beholders as split into two parts.
But the most plausible explanation, which is also possessed of very deep spiritual significance of this, one of the most outstanding miracles shown by the Holy Prophet, lies in the fact that the moon was the national emblem of the Arabs and the symbol of their political power, just as the sun at that time was the national ensign of the Persians. When Safiyyah, the daughter of Huyay bin Akhtab, a leader of the Jews of Khaibar, mentioned to her father that she had seen in a dream that the moon had fallen into her lap, he slapped her face saying that she wanted to marry the leader of the Arabs. After the fall of Khaibar Safiyyah’s dream was fulfilled when she was married to the Holy Prophet (Zurqani & Usdul-Ghabbah). Similarly, ‘A’ishah had seen a dream that three moons had fallen in her private apartment which saw its fulfilment when the Holy Prophet, Abu Bakr and ‘Umar were buried there one after the other (Mu’atta’, KitabuI-Jana’iz). According to this sense of the word و قمر the verse would signify that the hour of destruction of their political power with which the disbelieving Arabs had been threatened in 53:58 has already arrived. The word الساعه (Hour) in that case would refer to the Battle of Badr in which all the chiefs and leaders of the Quraish were killed and the foundations of the complete destruction of their power were laid. Thus the verse constituted a mighty prophecy which met with remarkable fulfilment, nearly eight or nine years after its announcement. Moreover, the Holy Prophet has been called "illuminating moon" (قمراً منیراً) in the Quran. In this sense of the word the verse would mean that after the Holy Prophet’s separation from the Quraish, the "Hour" of the destruction of their power would arrive, and it happened likewise. About a year after the Migration of the Holy Prophet to Medina, the Battle of Badr was fought which broke the Quraishite power.
Taking the expression انشق القمر in the sense, "the affair has become manifest," the verse would mean that the hour of the destruction of the Quraishite power has arrived and that now it would become manifest that the Prophet was a true Divine Messenger.
The word الساعة, besides the Battle of Badr, may apply to the Battle of the Ditch and the Fall of Mecca, as these three events combined to bring about complete and total annihilation of the power of pagan Arabs.
b
21:2.
1338
肉眼的观察到的月亮分一分为二是否违背自然规律, 很难否认这件事似乎缺乏可靠的历史证明。另一方面却谁也没法自以为能够探究真主的一切奥秘, 领悟或彻底理解大自然的一切秘密。不能想象, 一件事影响了地球上这样大一个地区, 在世界气象台的观察之下竟然仍没被人注意到, 也不能想象在历史书上没有记载。但这一事件在像 «布哈里圣训实录» 和 «穆斯林圣训实录» 等的可靠的圣训集子中提到了, 并相继在可靠的权威们所写的几种传说中谈到了, 由穆圣博学的伙伴伊本•麦斯武德作了报导, 因此确实说明了某种重大的自然现象一定在穆圣时代发生过。有些 «古兰经» 注释家--------其中有雷迪 (رَازِی, Radi)--------试图把这事件说成是一次月蚀, 以解说这个难题。教长格扎利 (غَزَالِی, Ghazali) 和沙•哇里乌拉 (شَاه وَلِی الله, Shah Waliyullah) 也主张, 月球事实上没有分裂, 无非是安拉有意要人看到这情景。根据伊本•阿巴斯 (اِبْنِ عَبَّاس, Ibn-e-‘Abbas) 和夏•阿布达尔•阿济慈 (شَاه عَبْدُالْعَزِيْز, Shah ‘Abdul-‘Aziz) 的说法, 这是一种月蚀。然而考虑一下«古兰经» 中提到这一事件所用的强硬措辞, 就显得这不是简单的月蚀了。在不信者不断的要求之下, 这确实成了穆圣所显示的一大奇迹 («布哈里圣训实录» 和 «穆斯林圣训实录»)。仿佛这是一个要使穆圣的一些伙伴而且要使一些不信者也一起看到的穆圣的精神景象--------正像变成巨蟒的手杖是要使巫师们也能看到的穆撒的精神景象。情形可能是这样, 穆撒手杖击海水刚好和退潮同时发生, 因此显得出奇, 安拉可能同样命令穆圣在这时展现奇迹, 使月球分裂, 而那时有个天体正要转到月球的前面, 使得这个月球看来好像一分为二。但是最合理而具有深刻的精神意义的解说还在于这个事实, 即月球是阿拉伯人的民族标记及其政权的象征, 正像太阳是波斯人的国旗。海巴尔 (خَيْبَر, Khaibar) 的犹太人领袖赫亚•彬•阿克塔布 (حُيَیْ اِبْن اَخْطَبْ, Huyay ibn Akhtab) 之女萨菲亚 (صَفِيَّة, Safiyyah) 对父亲提到她梦见月亮落在她衣裙上时, 她父亲打了她的耳光, 说她想嫁给阿拉伯人的领袖。海巴尔崩溃之后萨菲亚的梦境实现了, 那时她嫁给了穆圣 (زُرْقَانِی--------Zurqani & اُسُدُ الْغَابَة--------Usudul-Ghabbah)。阿依莎同样梦见三个月亮落在她的私室内, 梦后, 穆圣、阿布•伯克尔和欧麦尔一一埋葬于此 (مُوَطَّا--------كِتَابُ الْجَنَائِز Muwatta, Kitabul-Jana’iz)。根据卡马尔的这个象征意义, 这节经文的意思是, 53:58中曾受到威胁的不信安拉的阿拉伯人的政权覆灭时候已到来。“时候” 这词在这里是指白德尔之战, 在这次战役中几乎所有古莱西人领袖都阵亡了, 他们的权力被彻底摧毁的基础已奠定。因此这节经文成了一大预言, 说明约八、九年之后惊人地应验了。而且根据有些作者说, 阿拉伯语 اِنْشَقَّ الْقَمَرُ (Inshaqqal-Qamaru) 的意思是, 事情已明显。从这个词的这个意义上说, 这节经文的意思是说, 古莱西人政权毁灭的时刻已到, 穆圣是真正的安拉使者这点到时将显示出来。
1
عربوں کے نزدیک چاند عرب حکومت کا نشان تھا۔ چنانچہ یہود بھی یہی یقین رکھتے تھے۔ حضرت صفیہؓ جو ایک یہودی سردار کی بیٹی تھیں اور بعد میں رسول کریم صلی اللہ علیہ وسلم کی ازواج مطہرات میں داخل ہوئیں۔ انہوں نے ایک دفعہ خواب میں دیکھا کہ ان کی گود میں چاند آگرا ہے۔ ان کے والدنے اس خواب سے یہی استدلال کیا کہ تو بادشاہِ وقت سے شادی کرنا چاہتی ہے (اسد الغابۃ) پس چاند پھٹنے اور عرب کی تباہی آجانے کے ایک معنے یہ ہیں کہ سَاعَۃ یعنی عرب کی تباہی کی ساعت آگئی ہے اور چاند یعنی عرب کی حکومت کا عروج پاش پاش ہو گیا ہے۔ مفسرین نے غلطی سے اس کے یہ معنے کیے ہیں کہ رسول کریم صلی اللہ عل
b
21:2.
4006
Important Words:
انشق (is rent asunder) is derived from شق. They say شق الشیء i.e. he split, clave, tore or rent the thing. شق العصا means, he broke the staff, i.e. he separated himself from the community. An Arab would say, شق عصا المسلمین i.e. he created disunion and dissension among the Muslims. انشق القمر means, the moon was or became rent asunder; or according to some, the affair became manifest (Lane, Aqrab & Mufradat).
القمر (the moon). قمر الشیء means, the light of the thing became intense. أقمر اللیل means, the night became bright with the light of the moon. القمر means, the moon in its third night and after; the moon absolutely. أقمار العلم و شموسه means, the ulema or learned men of the people. القمران means, the sun and the moon (Lane & Aqrab).
Commentary:
Whether or not "splitting of the moon" into two parts, observable by the naked eye, contravened any physical law of nature, it cannot be denied that the event lacks historical evidence which could at all be described as unimpeachable. At the same time no one can presume to have fathomed all divine mysteries or fully comprehended or encompassed all the secrets of nature. It is not possible to imagine that such an event, affecting a considerable area of the globe, should have remained unnoticed in the observatories of the world or that it should have remained unrecorded in books of history. But the incident having found a mention in such reliable collections of Hadith as Bukhari and Muslim and having been narrated successively in traditions of reliable authority and reported by such learned Companions of the Holy Prophet as Ibn Mas‘ud and Ibn ‘Abbas, does show that some natural phenomenon of unusual importance must have taken place in the time of the Holy Prophet. Some commentators of the Quran—Radi among them—have sought to solve the difficult problem by declaring the incident to be a lunar eclipse. Imam Ghazali and Shah Wali Allah also hold the view that the moon had not in fact been rent asunder, but that God had so contrived that it appeared to the beholders as such. However, taking into consideration the forceful language in which it has been mentioned in the Quran, the incident appears to be something more than a mere lunar eclipse. It indeed constituted a great miracle shown by the Prophet at the insistent demand of disbelievers (see Bukhari & Muslim). It seems to be a vision of the Holy Prophet in which the Companions of the Holy Prophet and some of the Quraish were made to share—just as the rod turning into a serpent was a vision of Moses in which the magicians were made to share. Alternatively, it may be that just as the striking of seawater by Moses with his rod coincided with the ebb of the tide and thus assumed the character of a miracle, because God alone knew when the sea would recede and it was He Who commanded Moses to strike the waters at the time of recession, similarly God may have commanded the Holy Prophet to show the miracle of the cleaving asunder of the moon at a time when a heavenly body was to take such a position in front of the moon that it caused the moon to appear to the beholders as split into two parts.
But the most plausible explanation, which is also possessed of very deep spiritual significance of this, one of the most outstanding miracles shown by the Holy Prophet, lies in the fact that the moon was the national emblem of the Arabs and the symbol of their political power, just as the sun at that time was the national ensign of the Persians. When Safiyyah, the daughter of Huyay bin Akhtab, a leader of the Jews of Khaibar, mentioned to her father that she had seen in a dream that the moon had fallen into her lap, he slapped her face saying that she wanted to marry the leader of the Arabs. After the fall of Khaibar Safiyyah’s dream was fulfilled when she was married to the Holy Prophet (Zurqani & Usdul-Ghabbah). Similarly, ‘A’ishah had seen a dream that three moons had fallen in her private apartment which saw its fulfilment when the Holy Prophet, Abu Bakr and ‘Umar were buried there one after the other (Mu’atta’, KitabuI-Jana’iz). According to this sense of the word و قمر the verse would signify that the hour of destruction of their political power with which the disbelieving Arabs had been threatened in 53:58 has already arrived. The word الساعه (Hour) in that case would refer to the Battle of Badr in which all the chiefs and leaders of the Quraish were killed and the foundations of the complete destruction of their power were laid. Thus the verse constituted a mighty prophecy which met with remarkable fulfilment, nearly eight or nine years after its announcement. Moreover, the Holy Prophet has been called "illuminating moon" (قمراً منیراً) in the Quran. In this sense of the word the verse would mean that after the Holy Prophet’s separation from the Quraish, the "Hour" of the destruction of their power would arrive, and it happened likewise. About a year after the Migration of the Holy Prophet to Medina, the Battle of Badr was fought which broke the Quraishite power.
Taking the expression انشق القمر in the sense, "the affair has become manifest," the verse would mean that the hour of the destruction of the Quraishite power has arrived and that now it would become manifest that the Prophet was a true Divine Messenger.
The word الساعة, besides the Battle of Badr, may apply to the Battle of the Ditch and the Fall of Mecca, as these three events combined to bring about complete and total annihilation of the power of pagan Arabs.
b
21:2.
2896
Whether or not "splitting of the moon" into two parts, observable by the naked eye, had contravened any physical law of nature, it is difficult to deny that the event seems to lack unimpeachable historical evidence. On the other hand nobody can presume to have fathomed all Divine mysteries or fully comprehended or encompassed all the secrets of nature. It is not possible to imagine that such an event, affecting a considerable area of the globe, should have remained unnoticed in the observatories of the world, or that it should have remained unrecorded in books of history. But the incident, having found a mention in such reliable collections of Hadith as Bukhari and Muslim and having been narrated successively in traditions of reliable authority and reported by such a learned Companion of the Holy Prophet as Ibn-e-Mas‘ud, does show that some natural phenomenon of unusual importance must have taken place in the time of the Holy Prophet. Some Commentators of the Qur’an—Radi among them—have sought to s