ٱلسَّاعَةِ
Appears 10 times in Quran
Occurrences in Quran
Found 10 verses containing "ٱلسَّاعَةِ".
يَسْـَٔلُونَكَ عَنِ ٱلسَّاعَةِ أَيَّانَ مُرْسَىٰهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ رَبِّى ۖ لَا يُجَلِّيهَا لِوَقْتِهَآ إِلَّا هُوَ ۚ ثَقُلَتْ فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ لَا تَأْتِيكُمْ إِلَّا بَغْتَةً ۗ يَسْـَٔلُونَكَ كَأَنَّكَ حَفِىٌّ عَنْهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ ٱللَّهِ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ
33:64; 78:2; 79:43.
31:35; 43:86.
16:78; 54:51.
给予惩罚, 对安拉来说感到同人们接受惩罚一样的痛苦, 这就是这些字的意思。“在天地之间它将是一项严重的 (事件)”, 中的 “天” 代表安拉和天使, “地” 代表人类。
حَفِیّ (Hafiyy) 的意思是, 在会见某人时表示很大的关心和表现出快乐或愉快的样子;追根问底;或彻底知晓。(Lane)
16:78; 54:51.
33:64; 78:2; 79:43.
31:35; 43:86.
Mursa is noun-infinitive or noun of time or noun of place (Lane).
The awarding of punishment is as painful to God as the receiving of it is to men and this is the meaning of the words, It lies heavy on the heavens and the earth; "heavens" representing God and angels, and "earth" representing human beings.
Hafiyy means, showing much solicitude and manifesting joy or pleasure at meeting another; going to the utmost limit in asking or inquiring; or knowing in the utmost degree (Lane).
16:78; 54:51.
33:64; 78:2; 79:43.
31:35; 43:86.
Important Words:
ایان مرساھا (when will it come to pass?) مرسی is derived from رسا. They say رساالجبل i.e. the mountain was firmly based or fixed upon the ground. رست السفینة means, the ship cast anchor and became stationary. مرسی is the noun-infinitive or a noun of time or a noun of place, meaning, the act of anchoring or the time or place of anchorage; or the time and place of becoming stationary; or of coming to pass. The expression ایان مرساھا means, when will it come to pass, or what is the time of its taking place; or when will it occur or happen? (Lane & Aqrab).
حفی (well acquainted) is derived from حفی which means, he walked barefooted; or his feet became chafed by walking much. حفی به means, he showed him much honour and kindness and affection; or he behaved towards him with solicitude and manifested joy and pleasure. حفی عنه means, he asked or inquired much respecting him; he exceeded the usual bounds in making much inquiry respecting him. So حفی means, showing much honour and solicitude and manifesting joy or pleasure at meeting another; asking or inquiring much respecting another’s state or condition; going to the utmost in asking or inquiring; or knowing in the utmost degree (Lane & Aqrab).
Commentary:
The reference in the opening sentence of the verse is to 7:186. When the opponents of Islam were told that their hour had already drawn near, they inquired of the Prophet the exact time when the promised hour would come. The awarding of punishment is as painful to God as the receiving of it is to men, and this is the meaning of the words, It lies heavy on the heavens and the earth. The word "heavens" here represents God and angels, while the word "earth" represents human beings.
The word حفی signifies (1) importunate in inquiring; or (2) well acquainted. The sentence would thus mean: (1) They ask thee concerning the exact time when the hour of their punishment will come to pass, as if thou wert repeatedly inquiring of God as to its time of occurrence; or (2) they ask thee about the time of the "Hour", as if thou wert well acquainted with it. In both these cases the clause would imply that the Holy Prophet neither knew when the "Hour" would come to pass nor was he very solicitous about it.
e
33:64; 78:2; 79:43.
f
31:35; 43:86.
g
16:78; 54:51.
530
给予惩罚, 对安拉来说感到同人们接受惩罚一样的痛苦, 这就是这些字的意思。“在天地之间它将是一项严重的 (事件)”, 中的 “天” 代表安拉和天使, “地” 代表人类。
531
حَفِیّ (Hafiyy) 的意思是, 在会见某人时表示很大的关心和表现出快乐或愉快的样子;追根问底;或彻底知晓。(Lane)
a
16:78; 54:51.
e
33:64; 78:2; 79:43.
f
31:35; 43:86.
1074
Important Words:
ایان مرساھا (when will it come to pass?) مرسی is derived from رسا. They say رساالجبل i.e. the mountain was firmly based or fixed upon the ground. رست السفینة means, the ship cast anchor and became stationary. مرسی is the noun-infinitive or a noun of time or a noun of place, meaning, the act of anchoring or the time or place of anchorage; or the time and place of becoming stationary; or of coming to pass. The expression ایان مرساھا means, when will it come to pass, or what is the time of its taking place; or when will it occur or happen? (Lane & Aqrab).
حفی (well acquainted) is derived from حفی which means, he walked barefooted; or his feet became chafed by walking much. حفی به means, he showed him much honour and kindness and affection; or he behaved towards him with solicitude and manifested joy and pleasure. حفی عنه means, he asked or inquired much respecting him; he exceeded the usual bounds in making much inquiry respecting him. So حفی means, showing much honour and solicitude and manifesting joy or pleasure at meeting another; asking or inquiring much respecting another’s state or condition; going to the utmost in asking or inquiring; or knowing in the utmost degree (Lane & Aqrab).
Commentary:
The reference in the opening sentence of the verse is to 7:186. When the opponents of Islam were told that their hour had already drawn near, they inquired of the Prophet the exact time when the promised hour would come. The awarding of punishment is as painful to God as the receiving of it is to men, and this is the meaning of the words, It lies heavy on the heavens and the earth. The word "heavens" here represents God and angels, while the word "earth" represents human beings.
The word حفی signifies (1) importunate in inquiring; or (2) well acquainted. The sentence would thus mean: (1) They ask thee concerning the exact time when the hour of their punishment will come to pass, as if thou wert repeatedly inquiring of God as to its time of occurrence; or (2) they ask thee about the time of the "Hour", as if thou wert well acquainted with it. In both these cases the clause would imply that the Holy Prophet neither knew when the "Hour" would come to pass nor was he very solicitous about it.
a
16:78; 54:51.
f
33:64; 78:2; 79:43.
g
31:35; 43:86.
1081
Mursa is noun-infinitive or noun of time or noun of place (Lane).
1082
The awarding of punishment is as painful to God as the receiving of it is to men and this is the meaning of the words, It lies heavy on the heavens and the earth; "heavens" representing God and angels, and "earth" representing human beings.
1083
Hafiyy means, showing much solicitude and manifesting joy or pleasure at meeting another; going to the utmost limit in asking or inquiring; or knowing in the utmost degree (Lane).
وَلِلَّهِ غَيْبُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ وَمَآ أَمْرُ ٱلسَّاعَةِ إِلَّا كَلَمْحِ ٱلْبَصَرِ أَوْ هُوَ أَقْرَبُ ۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
7:188; 54:51.
11:124; 18:27; 35:39.
"The unseen," i.e. the eventual defeat and discomfiture of disbelief and the victory of Islam.
11:124; 18:27; 35:39.
7:188; 54:51.
Commentary:
The verse purports to say that as disbelievers have stood in the way of the Holy Prophet whom God has chosen for the bestowal of His favours, they will be visited with sudden and terrible punishment. This prophecy will certainly be fulfilled because it has been made by God Who has power over all things.
It is interesting to note how the verse anticipates future critics of Islam who say that the unprecedented success which attended the Holy Prophet and Muslims was due only to natural causes. The verse forestalls this objection by saying that it is God, the Almighty and Knower of all secrets, Who is speaking of the imminent destruction of disbelievers. The fulfilment of this prophecy will not be a chance occurrence but one that will be brought about by the Almighty God. This prophecy was made towards the end of the Prophet’s stay in Mecca. And it is well-known that shortly after the power of the idolatrous Arabs was broken, it was followed by the overthrow of the Persian and Roman Empires, the two great military powers of the time. All this was foretold at a time when the Prophet and his followers were being persecuted in Mecca. Who can say that all this was only the inevitable result of natural causes and was not due to a special decree of the All-Powerful God?
The words, the twinkling of an eye, mean, "within a short time". The prophecy implied in the words, "the matter of the Promised Hour," met its remarkable fulfilment in the Battle of Badr and finally in the conquest of Mecca.
b
11:124; 18:27; 35:39.
c
7:188; 54:51.
683
“未看见” 即不信的人最后的失败和击溃以及伊斯兰教的胜利。
a
11:124; 18:27; 35:39.
b
7:188; 54:51.
1878
Commentary:
The verse purports to say that as disbelievers have stood in the way of the Holy Prophet whom God has chosen for the bestowal of His favours, they will be visited with sudden and terrible punishment. This prophecy will certainly be fulfilled because it has been made by God Who has power over all things.
It is interesting to note how the verse anticipates future critics of Islam who say that the unprecedented success which attended the Holy Prophet and Muslims was due only to natural causes. The verse forestalls this objection by saying that it is God, the Almighty and Knower of all secrets, Who is speaking of the imminent destruction of disbelievers. The fulfilment of this prophecy will not be a chance occurrence but one that will be brought about by the Almighty God. This prophecy was made towards the end of the Prophet’s stay in Mecca. And it is well-known that shortly after the power of the idolatrous Arabs was broken, it was followed by the overthrow of the Persian and Roman Empires, the two great military powers of the time. All this was foretold at a time when the Prophet and his followers were being persecuted in Mecca. Who can say that all this was only the inevitable result of natural causes and was not due to a special decree of the All-Powerful God?
The words, the twinkling of an eye, mean, "within a short time". The prophecy implied in the words, "the matter of the Promised Hour," met its remarkable fulfilment in the Battle of Badr and finally in the conquest of Mecca.
a
7:188; 54:51.
b
11:124; 18:27; 35:39.
1565
"The unseen," i.e. the eventual defeat and discomfiture of disbelief and the victory of Islam.
ٱلَّذِينَ يَخْشَوْنَ رَبَّهُم بِٱلْغَيْبِ وَهُم مِّنَ ٱلسَّاعَةِ مُشْفِقُونَ
67:13.
67:13.
c
67:13.
a
67:13.
2390
Commentary:
The expression بالغیب (in secret) may signify that the righteous servants of God fear Him while He is hidden from their eyes or when they are themselves hidden from the eyes of the people.
c
67:13.
يَٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُوا۟ رَبَّكُمْ ۚ إِنَّ زَلْزَلَةَ ٱلسَّاعَةِ شَىْءٌ عَظِيمٌ
اَلسَّاعَة (As-Sa‘ah, 审判日) 或 ( اَلْقِيَامَةal-Qiyamah) 表示三种意思: (1)伟大而著名人物的逝世日 (اَلسَّاعَةُ الصُّغْرَى, as-Sa‘atus-Sughra) (2)民族的灾难时刻 (اَلسَّاعَةُ الْوُسْطَى, as-Sa‘atul-Wusta) (3) 赏罚的日子 (اَلسَّاعَةُ الْكُبْرَى, as-Sa‘atul-Kubra)。审判日这一单词在 «古兰经» 中用于后两种意思。根据上下文, 该单词的意思是指震撼一个民族基础的民族灾难。它与阿拉伯人濒临毁灭的厄运特别有关, 当时, 他们政权的所在地麦加即将陷落; 他们的政权以及整个社会体系也将瓦解、崩溃; 它是指全球大战突然袭击人类所造成的可怕灾难以及战争所带来的一切灾难性的变化。这一节经文以及2:213经文对下述论断提供了进一步依据。“审判日” 或 “赏罚日” 在 «古兰经» 中一般是指袭击整个民族的民族大灾难。
یعنی آخری مصیبت جس سے دنیا کے جھگڑے ختم ہو جائیں گے۔
As-Sa‘ah (the Hour), or al-Qiyamah, is used in three senses: (a) Death of a great and famous person (as-Sa‘atus-Sughra); (b) a national calamity (as-Sa‘atul-Wusta): (c) the Day of Judgment (as-Sa‘atul-Kubra). The word has been used in the Qur’an in the last two senses. The context shows that here it has been used in the sense of a national calamity that shakes the very foundations of a people. It may have particular reference to the impending doom of the Arabs when Mecca, the citadel of their political power, was to fall and their political power and their social system were to break and crumble; or it may refer to a terrible calamity that would overtake mankind in the form of a global war and would bring calamitous changes in its wake. The present verse, read along with 2:213, lends further support to the inference that the words "the Hour" or "the Day of Judgment" used in the Qur’an generally signify a great national calamity that overtakes a whole people.</
Important Words:
زلزلة (earthquake) is derived from زلزل. They say زلزل اللّٰه الارض i.e. God shook the earth. زلزله means, he frightened him. زلزل الابل means, he drove the camels harshly. زلزلة means, a shaking of the earth; an earthquake; a calamity; a terrible visitation; زلازل (plural) i.e. calamities, miseries, trials, afflictions (Aqrab). The word also means: a war or the effects of war. The last two World Wars were called زلزلة (an earthquake) because they shook the foundation of human society and brought about new political and social changes and also a revolutionary change in the beliefs, ideas and ideals of men. The word has been used in the Quran in the sense of a calamity (2:215) and also in the sense of war or the effects of war (33:11, 12).
الساعة (Hour) is derived from ساع. They say ساع الشیء i.e. the thing was lost, it degraded. ساعت الابل means, the camels went away grazing without a driver. ساعة means, an hour; a part of time; a while or a little while; a space; a period; an indefinite time; a watch. الساعة means, the present time; now; just now; this moment. It also means, difficulty, distress or affliction; distance; remoteness. الساعة (Hour) or القیامة is used in three senses: (a) death of a great and famous person. It is called القیامة الصغری or الساعةالصغری i.e. the small resurrection; (b) a national calamity or the doom that overtakes a whole people on account of their evil deeds. It is called الساعة الوسطی i.e. the Middle Hour; (c) the Day of Judgement. It is called القیامة الکبری or الساعة الکبری i.e. the Great Hour (Lane & Aqrab).
Commentary:
The word الساعة has been used in the Quran in the last two senses mentioned under "Important Words" above. The context shows that in the verse under comment it has been used in the second sense, i.e. in the sense of a national calamity that shakes the very foundation of a people. It may have particular reference to the impending doom of the Arabs when Mecca, the citadel of their political power, would fall and their political power and whole social system would break and crumble or it may refer to a terrible calamity that would overtake mankind in the form of a global war and would bring calamitous changes in its wake. The present verse read along with 2:213 lends further support to the inference that the words الساعة (the Hour) or یوم القیامة (the Day of Judgement) used in the Quran generally signify a great national calamity that overtakes a people.
852
اَلسَّاعَة (As-Sa‘ah, 审判日) 或 ( اَلْقِيَامَةal-Qiyamah) 表示三种意思: (1)伟大而著名人物的逝世日 (اَلسَّاعَةُ الصُّغْرَى, as-Sa‘atus-Sughra) (2)民族的灾难时刻 (اَلسَّاعَةُ الْوُسْطَى, as-Sa‘atul-Wusta) (3) 赏罚的日子 (اَلسَّاعَةُ الْكُبْرَى, as-Sa‘atul-Kubra)。审判日这一单词在 «古兰经» 中用于后两种意思。根据上下文, 该单词的意思是指震撼一个民族基础的民族灾难。它与阿拉伯人濒临毁灭的厄运特别有关, 当时, 他们政权的所在地麦加即将陷落; 他们的政权以及整个社会体系也将瓦解、崩溃; 它是指全球大战突然袭击人类所造成的可怕灾难以及战争所带来的一切灾难性的变化。这一节经文以及2:213经文对下述论断提供了进一步依据。“审判日” 或 “赏罚日” 在 «古兰经» 中一般是指袭击整个民族的民族大灾难。
1
یعنی آخری مصیبت جس سے دنیا کے جھگڑے ختم ہو جائیں گے۔
2437
Important Words:
زلزلة (earthquake) is derived from زلزل. They say زلزل اللّٰه الارض i.e. God shook the earth. زلزله means, he frightened him. زلزل الابل means, he drove the camels harshly. زلزلة means, a shaking of the earth; an earthquake; a calamity; a terrible visitation; زلازل (plural) i.e. calamities, miseries, trials, afflictions (Aqrab). The word also means: a war or the effects of war. The last two World Wars were called زلزلة (an earthquake) because they shook the foundation of human society and brought about new political and social changes and also a revolutionary change in the beliefs, ideas and ideals of men. The word has been used in the Quran in the sense of a calamity (2:215) and also in the sense of war or the effects of war (33:11, 12).
الساعة (Hour) is derived from ساع. They say ساع الشیء i.e. the thing was lost, it degraded. ساعت الابل means, the camels went away grazing without a driver. ساعة means, an hour; a part of time; a while or a little while; a space; a period; an indefinite time; a watch. الساعة means, the present time; now; just now; this moment. It also means, difficulty, distress or affliction; distance; remoteness. الساعة (Hour) or القیامة is used in three senses: (a) death of a great and famous person. It is called القیامة الصغری or الساعةالصغری i.e. the small resurrection; (b) a national calamity or the doom that overtakes a whole people on account of their evil deeds. It is called الساعة الوسطی i.e. the Middle Hour; (c) the Day of Judgement. It is called القیامة الکبری or الساعة الکبری i.e. the Great Hour (Lane & Aqrab).
Commentary:
The word الساعة has been used in the Quran in the last two senses mentioned under "Important Words" above. The context shows that in the verse under comment it has been used in the second sense, i.e. in the sense of a national calamity that shakes the very foundation of a people. It may have particular reference to the impending doom of the Arabs when Mecca, the citadel of their political power, would fall and their political power and whole social system would break and crumble or it may refer to a terrible calamity that would overtake mankind in the form of a global war and would bring calamitous changes in its wake. The present verse read along with 2:213 lends further support to the inference that the words الساعة (the Hour) or یوم القیامة (the Day of Judgement) used in the Quran generally signify a great national calamity that overtakes a people.
1929
As-Sa‘ah (the Hour), or al-Qiyamah, is used in three senses: (a) Death of a great and famous person (as-Sa‘atus-Sughra); (b) a national calamity (as-Sa‘atul-Wusta): (c) the Day of Judgment (as-Sa‘atul-Kubra). The word has been used in the Qur’an in the last two senses. The context shows that here it has been used in the sense of a national calamity that shakes the very foundations of a people. It may have particular reference to the impending doom of the Arabs when Mecca, the citadel of their political power, was to fall and their political power and their social system were to break and crumble; or it may refer to a terrible calamity that would overtake mankind in the form of a global war and would bring calamitous changes in its wake. The present verse, read along with 2:213, lends further support to the inference that the words "the Hour" or "the Day of Judgment" used in the Qur’an generally signify a great national calamity that overtakes a whole people.</
إِنَّ ٱللَّهَ عِندَهُۥ عِلْمُ ٱلسَّاعَةِ وَيُنَزِّلُ ٱلْغَيْثَ وَيَعْلَمُ مَا فِى ٱلْأَرْحَامِ ۖ وَمَا تَدْرِى نَفْسٌ مَّاذَا تَكْسِبُ غَدًا ۖ وَمَا تَدْرِى نَفْسٌۢ بِأَىِّ أَرْضٍ تَمُوتُ ۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌۢ
30:25; 42:29.
这一章以重复它的基本主题--------伊斯兰教的最后胜利--------结束; 而且谈及有关这一主题的几点重要情况: (1) 只有安拉知道不信的人最后失败和伊斯兰教最后胜利的时间。(2) 只有他知道什么情况下一个民族需要他降下启示, 因此他在最适当时机降示了 «古兰经»。(3) 只有他知道是否以后的世世代代会接受伊斯兰教, 还是仍然不信, 那就是说, 是否不信者的首领, 他们目前想尽办法反对伊斯兰教, 而他们的子子孙孙将会加入伊斯兰教的行列而且愿意为保卫它以及发展它的事业而牺牲自己的生命。(4) 不信的人不会知道, 他们为反对伊斯兰教所做出的一切努力终将成为泡影。(5) 不信者的首领, 把穆圣和穆斯林逐出自己的家园, 但他们自己必将死去而永别家园。
30:25; 42:29.
The Surah ends by reverting to its basic theme—the ultimate triumph of Islam; and mentions some important facts concerning it: (1) With God alone rests the knowledge of the hour of the final overthrow of disbelief and the triumph of Islam. (2) He alone knows when the condition of a people demands the sending down of Divine revelation and so He has revealed the Qur’an in the fullness of time. (3) To Him alone belongs the knowledge whether the generations yet unborn will accept Islam or stick to disbelief, i.e. whether the sons and grandsons of the leaders of disbelief, who are now fighting Islam tooth and nail, will enter its fold and will willingly give their lives to safeguard it and further its cause. (4) The disbelievers do not know that all their efforts against Islam will prove futile and abortive. (5) The leaders of disbelief, who have turned the Holy Prophet and Muslims out of their hearths and homes, will themselves meet death away from their homes.
30:25; 42:29.
Commentary:
The Surah ends by reverting to its basic theme, viz. the ultimate triumph of Islam; and mentions five important facts concerning it: (1) With God alone rests the knowledge of the hour of final overthrow of disbelief and the triumph of Islam. (2) He alone knows when the condition of a people demands the sending down of Divine revelation and so He has revealed the Quran in the fulness of time. (3) To God alone belongs the knowledge whether the generations yet unborn will accept Islam or stick to disbelief, i.e. the sons and grandsons of the leaders of disbelief who are now fighting Islam tooth and nail, will enter its fold and will willingly give their lives to safeguard it and further its cause. (4) No one knows what he will earn on the morrow i.e. the disbelievers do not know that all their efforts against Islam will prove futile and abortive. (5) The leaders of disbelief who have turned the Holy Prophet and Muslims out of their hearths and homes will themselves meet death away from their homes. The reference in this clause may also be to the propagation of Islam by early Muslims, signifying that they will go to far-off lands to preach the Message of Islam and the end of their earthly lives would come in places far-removed from their homeland.
d
30:25; 42:29.
1012
这一章以重复它的基本主题--------伊斯兰教的最后胜利--------结束; 而且谈及有关这一主题的几点重要情况: (1) 只有安拉知道不信的人最后失败和伊斯兰教最后胜利的时间。(2) 只有他知道什么情况下一个民族需要他降下启示, 因此他在最适当时机降示了 «古兰经»。(3) 只有他知道是否以后的世世代代会接受伊斯兰教, 还是仍然不信, 那就是说, 是否不信者的首领, 他们目前想尽办法反对伊斯兰教, 而他们的子子孙孙将会加入伊斯兰教的行列而且愿意为保卫它以及发展它的事业而牺牲自己的生命。(4) 不信的人不会知道, 他们为反对伊斯兰教所做出的一切努力终将成为泡影。(5) 不信者的首领, 把穆圣和穆斯林逐出自己的家园, 但他们自己必将死去而永别家园。
b
30:25; 42:29.
3057
Commentary:
The Surah ends by reverting to its basic theme, viz. the ultimate triumph of Islam; and mentions five important facts concerning it: (1) With God alone rests the knowledge of the hour of final overthrow of disbelief and the triumph of Islam. (2) He alone knows when the condition of a people demands the sending down of Divine revelation and so He has revealed the Quran in the fulness of time. (3) To God alone belongs the knowledge whether the generations yet unborn will accept Islam or stick to disbelief, i.e. the sons and grandsons of the leaders of disbelief who are now fighting Islam tooth and nail, will enter its fold and will willingly give their lives to safeguard it and further its cause. (4) No one knows what he will earn on the morrow i.e. the disbelievers do not know that all their efforts against Islam will prove futile and abortive. (5) The leaders of disbelief who have turned the Holy Prophet and Muslims out of their hearths and homes will themselves meet death away from their homes. The reference in this clause may also be to the propagation of Islam by early Muslims, signifying that they will go to far-off lands to preach the Message of Islam and the end of their earthly lives would come in places far-removed from their homeland.
a
30:25; 42:29.
2319
The Surah ends by reverting to its basic theme—the ultimate triumph of Islam; and mentions some important facts concerning it: (1) With God alone rests the knowledge of the hour of the final overthrow of disbelief and the triumph of Islam. (2) He alone knows when the condition of a people demands the sending down of Divine revelation and so He has revealed the Qur’an in the fullness of time. (3) To Him alone belongs the knowledge whether the generations yet unborn will accept Islam or stick to disbelief, i.e. whether the sons and grandsons of the leaders of disbelief, who are now fighting Islam tooth and nail, will enter its fold and will willingly give their lives to safeguard it and further its cause. (4) The disbelievers do not know that all their efforts against Islam will prove futile and abortive. (5) The leaders of disbelief, who have turned the Holy Prophet and Muslims out of their hearths and homes, will themselves meet death away from their homes.
يَسْـَٔلُكَ ٱلنَّاسُ عَنِ ٱلسَّاعَةِ ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ ٱللَّهِ ۚ وَمَا يُدْرِيكَ لَعَلَّ ٱلسَّاعَةَ تَكُونُ قَرِيبًا
7:188; 78:3.
7:188; 78:3.
7:188; 79:43.
Commentary:
In verse 25 the disbelievers and hypocrites were warned that they would be punished. In the present verse they are told that the time of their punishment has drawn very near. The reference in "the Hour" may be to the Battle of the Ditch.
b
7:188; 78:3.
b
7:188; 79:43.
3123
Commentary:
In verse 25 the disbelievers and hypocrites were warned that they would be punished. In the present verse they are told that the time of their punishment has drawn very near. The reference in "the Hour" may be to the Battle of the Ditch.
a
7:188; 78:3.
۞ إِلَيْهِ يُرَدُّ عِلْمُ ٱلسَّاعَةِ ۚ وَمَا تَخْرُجُ مِن ثَمَرَٰتٍ مِّنْ أَكْمَامِهَا وَمَا تَحْمِلُ مِنْ أُنثَىٰ وَلَا تَضَعُ إِلَّا بِعِلْمِهِۦ ۚ وَيَوْمَ يُنَادِيهِمْ أَيْنَ شُرَكَآءِى قَالُوٓا۟ ءَاذَنَّٰكَ مَا مِنَّا مِن شَهِيدٍ
18:53; 28:65.
13:9; 35:12.
God alone knows how the seed that the Holy Prophet has sown in the soil of Arabia would grow, and what kinds of fruit it would bear. If the fruits were rotten they would be destroyed, but if they were wholesome and delicious they would be preserved with care.
13:9; 35:12.
18:53; 28:63.
Commentary:
The "Hour" signifying the hour of the disbelievers’ doom, the verse means to say that God alone knows how the seed that the Holy Prophet has sown in the soil of Arabia would grow, and what kinds of fruit it would bear. If the fruits were rotten they would be destroyed but if they were wholesome and delicious they would be preserved with care, i.e. God alone knows whether the future Arab generations would accept or reject Islam, because on their attitude towards the new Faith would depend their salvation or destruction. The verse also seems to imply a prophecy that idolatry would completely disappear from Arabia and the future generations of the disbelieving Quraish would accept Islam.
a
13:9; 35:12.
b
18:53; 28:65.
1192
只有安拉知道穆圣播撒在阿拉伯土壤中的种子怎样生长, 什么种子会结果。如果果子腐烂了, 要消灭它们, 而有益健康并且是美味的, 要小心保存。
b
13:9; 35:12.
c
18:53; 28:63.
3595
Commentary:
The "Hour" signifying the hour of the disbelievers’ doom, the verse means to say that God alone knows how the seed that the Holy Prophet has sown in the soil of Arabia would grow, and what kinds of fruit it would bear. If the fruits were rotten they would be destroyed but if they were wholesome and delicious they would be preserved with care, i.e. God alone knows whether the future Arab generations would accept or reject Islam, because on their attitude towards the new Faith would depend their salvation or destruction. The verse also seems to imply a prophecy that idolatry would completely disappear from Arabia and the future generations of the disbelieving Quraish would accept Islam.
a
18:53; 28:65.
c
13:9; 35:12.
2640
God alone knows how the seed that the Holy Prophet has sown in the soil of Arabia would grow, and what kinds of fruit it would bear. If the fruits were rotten they would be destroyed, but if they were wholesome and delicious they would be preserved with care.
يَسْتَعْجِلُ بِهَا ٱلَّذِينَ لَا يُؤْمِنُونَ بِهَا ۖ وَٱلَّذِينَ ءَامَنُوا۟ مُشْفِقُونَ مِنْهَا وَيَعْلَمُونَ أَنَّهَا ٱلْحَقُّ ۗ أَلَآ إِنَّ ٱلَّذِينَ يُمَارُونَ فِى ٱلسَّاعَةِ لَفِى ضَلَٰلٍۭ بَعِيدٍ
یعنی چونکہ وہ مانتے ہی نہیں کہ ہم پر عذاب آنا ہے اس لئے وہ کہتے رہتے ہیں کہ جلدی عذاب لاؤ کیونکہ جب ان کے نزدیک عذاب نے آنا ہی نہیں تو وہ جلدی آئے یا دیر سے آئے ان کے نزدیک ایک سی بات ہے۔
13:7.
As disbelievers do not believe in the Day of Judgment, they have no fear of it, so they demand its speedy coming; but believers know that on that awful Day they will have to render an account of their actions and, therefore, while they make every preparation for it, they are at the same time afraid of facing it.
13:7; 27:47.
Commentary:
Disbelievers do not believe in the Day of Judgement, so they demand its speedy coming; but with true believers, the case is quite different. They know that on the Day of Judgement they will have to render an account of their actions and, therefore, while they make every preparation for it, they are also afraid to face it.
a
13:7.
1204
因为不信者不相信最后判断日, 也不害怕它, 他们要求它迅速到来;但信者知道, 在那可怕的日子里, 他们将要交待自己的行为, 因此他们一边为此作每一种准备, 同时害怕面临这一天。
1
یعنی چونکہ وہ مانتے ہی نہیں کہ ہم پر عذاب آنا ہے اس لئے وہ کہتے رہتے ہیں کہ جلدی عذاب لاؤ کیونکہ جب ان کے نزدیک عذاب نے آنا ہی نہیں تو وہ جلدی آئے یا دیر سے آئے ان کے نزدیک ایک سی بات ہے۔
a
13:7; 27:47.
3616
Commentary:
Disbelievers do not believe in the Day of Judgement, so they demand its speedy coming; but with true believers, the case is quite different. They know that on the Day of Judgement they will have to render an account of their actions and, therefore, while they make every preparation for it, they are also afraid to face it.
a
13:7.
2651
As disbelievers do not believe in the Day of Judgment, they have no fear of it, so they demand its speedy coming; but believers know that on that awful Day they will have to render an account of their actions and, therefore, while they make every preparation for it, they are at the same time afraid of facing it.
وَتَبَارَكَ ٱلَّذِى لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا وَعِندَهُۥ عِلْمُ ٱلسَّاعَةِ وَإِلَيْهِ تُرْجَعُونَ
2:108; 7:159; 57:6.
Commentary:
The words "and with Him is the knowledge of the Hour" embody another argument in repudiation of Jesus’ "sonship". Here God is said to possess the knowledge of the Hour but Jesus confessed his ignorance of it (Matt. 24:36).
c
2:108; 7:159; 57:6.
3694
Commentary:
The words "and with Him is the knowledge of the Hour" embody another argument in repudiation of Jesus’ "sonship". Here God is said to possess the knowledge of the Hour but Jesus confessed his ignorance of it (Matt. 24:36).
يَسْـَٔلُونَكَ عَنِ ٱلسَّاعَةِ أَيَّانَ مُرْسَىٰهَا
7:188; 33:64; 51:13.
7:188; 33:64; 51:13.
7:188; 33:64; 51:13.
i
7:188; 33:64; 51:13.
b
7:188; 33:64; 51:13.
b
7:188; 33:64; 51:13.