ءَالَ فِرْعَوْنَ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "ءَالَ فِرْعَوْنَ".
وَإِذْ فَرَقْنَا بِكُمُ ٱلْبَحْرَ فَأَنجَيْنَٰكُمْ وَأَغْرَقْنَآ ءَالَ فِرْعَوْنَ وَأَنتُمْ تَنظُرُونَ
7:137; 8:55; 20:78, 81; 26:64-67; 28:41; 44:25.
本节经文中所提到的这事件, 指的是在安拉的命令下穆撒率领古以色列人出埃及而进入迦南的这一时期。这些古以色列人趁黑夜秘密地离去。法老得知他们逃跑后, 就带领他的军队追踪他们而淹死在红海中。为了充分正确评价这一事件--------伟大的安拉的一个迹象--------的性质和重大意义, 有必要读一下加注的本节经文以及其他各节有关经文, 20:78; 26:62-64; 44:25。下列所述个点均见之于这些经文: (a) 如 «古兰经» 所说, 当穆撒用杖击打海水时, 或如 «圣经» 所说, 他在海面上伸出他的手时, 那是退潮的时刻, 正是海水退去, 留下一片干枯的海底。(b) 安拉命穆撒赶快越过干燥的海底, 登达对岸, 他遵命做了。 (c) 可是当法老的军队到达海上时, 正是高潮时刻, 由于他们一股劲地追赶古以色列人, 没有注意到高潮, 立刻跳入海中。 (d) 因为巨大的战车及其他重武器的沉重装备, 法老军队的前进看来受到极大阻滞, 在他们尚在海中央时, 高潮重来, 使他们全军覆没。穆撒用手杖击打海水与海水的实际分流并没有因果关系。这仅仅是安拉给穆撒的一个征兆或提示, 告知他此时正是退潮, 古以色列人应加紧渡海。安拉做了这样的安排:当穆撒到达海边时, 潮水快要退去, 以便他遵照安拉的命令, 用杖一经击打海水, 海水就开始退去而为古以色列人开辟出一条干的通路。穆撒用杖击打海水与海的退朝在时间上恰好相合。这就构成了一个奇迹, 因为只有安拉才知道海水在什么时候会退去, 在退潮时他曾命令穆撒击打海水。
关于穆撒从埃及进入迦南是在何处度过红海的确切地点, 历史学家各执己见。有的认为是从法老们的所在地首都戈申地区 (Goshen)--------也称作阿尔•塔姆蒂拉特山谷 (at-Tamthilat) 或土米拉特旱谷 (Tumilat) (Enc. Bib. 第四卷, 第4012条, 条目 (“Rameses”)--------的途中穆撒由 蒂姆赛湾 (Timsah) 度过去的 (Enc. Bib. 第1438和1439条)。另一些认为他往北去, 又走得很远, 并绕着祖恩 (Zoan) 跨越到达靠近地中海的迦南 (Enc. Bib. 第1438条)。可是最可能的是这样: 那些古以色列人从穆撒时代法老的首都塔尔•阿比•苏莱曼 (Tal Abi Sulaiman) 出发, 最初去到蒂姆赛湾 (Timsah) 的东北部, 但发现密布的深渊挡住了他们的去路, 他们转而往南并渡过靠近苏伊士港市的红海, 那处的红海宽度几乎还不到两或三英里。并从那里前往卡达斯 (Qadas) (Enc. Bib.第1437 条)。“古以色列人同他 (穆撒) 一起逃跑, 跨越戈申地区 (Goshen), 进入西奈半岛。渡过 “红海” 亚姆苏普 (Yamsuph) “海” 或 “芦苇湖”, 也许就是渡过现在称为红海的西北方向几英里处一个湖泊的南端。风把连绵一大片湖滨刮得光秃, 当一支埃及军队追赶逃亡者时, 他们的战车车轮牢牢地陷在湿土中, 风向转移时, 海水又向他们冲来。关于古以色列人所走的路线, 各作者有不同说法。有的认为他们往南出发到 (现代的) 西奈山脉, 然后沿着现在称为阿卡巴湾 (عَقَبَة, ‘Akaba) 的红海湾的东部到达它的最北端伊蔡恩--------格伯尔 (Ezion-Geber)。另一些认为有迹象表明仍是麦加朝圣者所经过的路线, 接近正东朝伊蔡恩--------格伯尔, 从那里他们向西北到卡迭石 (Kadesh) 巴尔尼地区 (Barnea), 到西奈山或往南沿着阿卡巴湾 (‘عَقَبَة’) 东侧到达霍雷布 (Horeb)。各种传说不尽相同, 因而也不能加以肯定” (Peake’s Commentary on the Bible)。
اس وقت جوار بھاٹا کے اصول کے مطابق سمندر پیچھے ہٹ گیا اور قوم ِموسیٰ سمندر سے نکل گئی مگر فرعون کے لشکر کے آنے پر پانی کے لوٹنے کا وقت آگیا اور وہ ڈوب گیا۔ چونکہ جوار بھاٹا خداتعالیٰ کے مقرر کردہ اصول کے مطابق آتا ہے‘ خداتعالیٰ ہی موسیٰ اور فرعون کو اس وقت سمندر پر لے گیا تھا۔ جب جوار بھاٹے کا اثر خداتعالیٰ کے منشاء کے مطابق موسیٰ اور فرعون پر پڑ سکتا تھا۔ اس لئے خداتعالیٰ نے فرمایا ہے کہ ہم نے سمندر کو پھاڑ کر تم کو نجات دی۔
7:137; 8:55; 20:78, 81; 26:64-67; 28:41; 44:25.
The incident mentioned in this verse relates to the time when, under God’s command, Moses led the Israelites out of Egypt into Canaan. The Israelites left secretly by night and when Pharaoh learnt of their flight, he pursued them with his hosts and was drowned in the Red Sea. In order to appreciate fully the nature and significance of this incident which constituted a great Divine Sign, it is necessary to read the verse under comment along with other relevant verses such as vv. 20:78; 26:62-64; 44:25. The following facts emerge from these verses: (a) When Moses struck the sea with his rod as the Qur’an says, or stretched out his hand over the sea as the Bible says, it was the time of the ebb-tide and the sea was receding, leaving a dry bed. (b) Moses was commanded by God to cross quickly the dry bed to the opposite bank, which he did. (c) But when the hosts of Pharaoh reached the sea, it was the time of high-tide and in their zeal to overtake the Israelites they took no notice of it and at once jumped
7:137; 8:55; 20:78-81; 26:64-67; 28:41; 44:25.
Important Words:
فرقنا (We divided) is from فرق meaning, he divided or he split. فرق الشعر means, he made parting in the hair (Aqrab).
بکم (for you) may give a number of meanings: (1) for you; (2) with you, i.e. the sea divided or receded as you proceeded, as if you were the means of dividing it; (3) because of you, i.e. in order to save you; (4) in your presence, i.e. while you were present (Kashshaf).
Commentary:
The incident mentioned in this verse relates to the time when, under God’s command, Moses led the Israelites from Egypt to Palestine. The Israelites left secretly at night, and when Pharaoh learnt of their flight, he pursued them with his hosts in order to bring them back to bondage. The verse mentions the favour bestowed by God on the Israelites by dividing the sea for them and drowning the Egyptians. The incident is narrated in Exod. 14:21-30. The Bible says: "And Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind all that night and made the sea dry land and the waters were divided. And the children of Israel went into the midst of the sea upon the dry ground and the waters were a wall unto them on their right hand and on their left. And the Egyptians pursued and went in after them to the midst of the sea… And the waters returned and covered the chariots and the horsemen and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them."
The بحر (sea) spoken of in the Quranic verse and mentioned in the Biblical quotation given above refers to the Red Sea through which or through an extremity of which the Israelites passed in their flight from Egypt to the Holy Land (Exod. 14).
Besides the verse under comment, the Quran also speaks of this incident in 20:78, 26:64 and 44:25. Says the Quran: And We sent a revelation to Moses, saying, 'Take away My servants by night and strike for them a dry path through the sea' (20:78). Again: Then We revealed to Moses, saying, 'Strike the sea with thy rod'. Whereupon it parted and every part was like a huge sandhill, i.e. on one side was the sea itself, and on the other (from which the sea had receded) there loomed large depressions filled with water (26:64). And again: Take My servants away by night; for you will surely be pursued. And leave the sea motionless (i.e. pass through quickly and leave it at a time when the tide has all receded but has not yet begun to flow back, so that, on the one hand, finding the sea-bed dry and, on the other, feeling secure in the thought that the high tide was not likely to overtake them, the Egyptians might be tempted to follow on); they are a host which is doomed to be drowned (44:24, 25).
In view of the above description, the facts appear to be as follows. When the Israelites were on their way to the Promised Land, they were pursued by the army of Pharaoh. When they reached the arm of the Red Sea which lay across their route, they were greatly dismayed, for Pharaoh was close behind with his hosts. But God cheered them through Moses, asking him to strike the water with his rod. This being the time of ebb-tide, the sea receded, exposing to view in the bed of the sea huge mounds of dry sand interspersed with depressions filled with water. Under the lead of Moses the Israelites quickly crossed the dry bed of the sea to the opposite bank. The army of Pharaoh came in pursuit, and while they were yet in the bed of the sea the high tide returned and drowned them all.
It should be remembered that, according to the Quran, a miracle is purely the work of God, and man has no hand in it. So, the striking of the sea by Moses was merely a symbol or a sign, having nothing to do with the actual parting of the sea which was exclusively the work of God, Who so arranged that it was the time of ebb-tide when Moses reached the sea so that just when He lifted his rod the sea began to recede. But when the army of Pharaoh began to cross the sea, they met with obstacles, just as heavily equipped armies generally do, and their progress was naturally retarded so that while they were yet in the midst of the sea, the high tide flowed and they were all drowned.
The words of the Quran do not lend themselves to the erroneous inference that there was an actual split in the sea to afford a passage for Moses and his followers. The two words used in the Quran in this connection are فرقنا (We divided) and انفلق (the sea parted); the root idea of both being "parting". These two words only corroborate the theory that when the Israelites reached the sea, the ebb-tide set in and the sea parted, exposing to view the sand dunes upon which the Israelites crossed over to the other side.
The fact that Pharaoh followed Moses through the bed of the sea also indicates that it was the time of the ebb-tide. If the sea had been actually split against all known laws of nature, Pharaoh would never have dared to follow in the wake of Moses. Nevertheless, it was a great miracle brought about by a subtle combination of the laws of nature which all united to save the Israelites and destroy Pharaoh and his people.
In this connection we may well quote an incident in Napoleon’s life which goes to illustrate how the tide helped Moses and destroyed Pharaoh in their journey across the Red Sea. In Abbott’s Life of Napoleon it is related that, "One day, with quite a retinue, he (Napoleon) made an excursion to that identical point of the Red Sea which, as tradition reports, the children of Israel crossed three thousand years ago. The tide was out, and he passed over the Asiatic shore upon extended flats. Various objects of interest engrossed his attention until late in the afternoon, when he commenced his return, the twilight faded away, and darkness came rapidly on. The party lost their path, and, as they were wandering bewildered among the sands, the rapidly returning tide surrounded them. The darkness of the night increased, and the horses floundered deeper and deeper in the rising waves. The water reached the girths of the saddles, and dashed upon the feet of the rider, and destruction seemed inevitable. From that perilous position Napoleon extricated himself by that presence of mind and promptness of decision which seemed never to fail him…The horses did not reach the shore until midnight, when they were wading breast deep in the swelling waves. The tide rises on that part of the coast to the height of 22 feet. 'Had I perished in that manner like Pharaoh', said Napoleon, 'it would have furnished all the preachers in Christendom with a magnificent text against me'." (Abbott’s Life of Napoleon, Chap. 12, p. 96).
The words, while you looked on, have been added in the verse to make the Israelites realize that though the above miracle was performed before their very eyes and their proud and haughty oppressor was brought to naught in their very sight, yet they proved ungrateful to their Lord and His Prophet.
a
7:137; 8:55; 20:78, 81; 26:64-67; 28:41; 44:25.
50
本节经文中所提到的这事件, 指的是在安拉的命令下穆撒率领古以色列人出埃及而进入迦南的这一时期。这些古以色列人趁黑夜秘密地离去。法老得知他们逃跑后, 就带领他的军队追踪他们而淹死在红海中。为了充分正确评价这一事件--------伟大的安拉的一个迹象--------的性质和重大意义, 有必要读一下加注的本节经文以及其他各节有关经文, 20:78; 26:62-64; 44:25。下列所述个点均见之于这些经文: (a) 如 «古兰经» 所说, 当穆撒用杖击打海水时, 或如 «圣经» 所说, 他在海面上伸出他的手时, 那是退潮的时刻, 正是海水退去, 留下一片干枯的海底。(b) 安拉命穆撒赶快越过干燥的海底, 登达对岸, 他遵命做了。 (c) 可是当法老的军队到达海上时, 正是高潮时刻, 由于他们一股劲地追赶古以色列人, 没有注意到高潮, 立刻跳入海中。 (d) 因为巨大的战车及其他重武器的沉重装备, 法老军队的前进看来受到极大阻滞, 在他们尚在海中央时, 高潮重来, 使他们全军覆没。穆撒用手杖击打海水与海水的实际分流并没有因果关系。这仅仅是安拉给穆撒的一个征兆或提示, 告知他此时正是退潮, 古以色列人应加紧渡海。安拉做了这样的安排:当穆撒到达海边时, 潮水快要退去, 以便他遵照安拉的命令, 用杖一经击打海水, 海水就开始退去而为古以色列人开辟出一条干的通路。穆撒用杖击打海水与海的退朝在时间上恰好相合。这就构成了一个奇迹, 因为只有安拉才知道海水在什么时候会退去, 在退潮时他曾命令穆撒击打海水。
关于穆撒从埃及进入迦南是在何处度过红海的确切地点, 历史学家各执己见。有的认为是从法老们的所在地首都戈申地区 (Goshen)--------也称作阿尔•塔姆蒂拉特山谷 (at-Tamthilat) 或土米拉特旱谷 (Tumilat) (Enc. Bib. 第四卷, 第4012条, 条目 (“Rameses”)--------的途中穆撒由 蒂姆赛湾 (Timsah) 度过去的 (Enc. Bib. 第1438和1439条)。另一些认为他往北去, 又走得很远, 并绕着祖恩 (Zoan) 跨越到达靠近地中海的迦南 (Enc. Bib. 第1438条)。可是最可能的是这样: 那些古以色列人从穆撒时代法老的首都塔尔•阿比•苏莱曼 (Tal Abi Sulaiman) 出发, 最初去到蒂姆赛湾 (Timsah) 的东北部, 但发现密布的深渊挡住了他们的去路, 他们转而往南并渡过靠近苏伊士港市的红海, 那处的红海宽度几乎还不到两或三英里。并从那里前往卡达斯 (Qadas) (Enc. Bib.第1437 条)。“古以色列人同他 (穆撒) 一起逃跑, 跨越戈申地区 (Goshen), 进入西奈半岛。渡过 “红海” 亚姆苏普 (Yamsuph) “海” 或 “芦苇湖”, 也许就是渡过现在称为红海的西北方向几英里处一个湖泊的南端。风把连绵一大片湖滨刮得光秃, 当一支埃及军队追赶逃亡者时, 他们的战车车轮牢牢地陷在湿土中, 风向转移时, 海水又向他们冲来。关于古以色列人所走的路线, 各作者有不同说法。有的认为他们往南出发到 (现代的) 西奈山脉, 然后沿着现在称为阿卡巴湾 (عَقَبَة, ‘Akaba) 的红海湾的东部到达它的最北端伊蔡恩--------格伯尔 (Ezion-Geber)。另一些认为有迹象表明仍是麦加朝圣者所经过的路线, 接近正东朝伊蔡恩--------格伯尔, 从那里他们向西北到卡迭石 (Kadesh) 巴尔尼地区 (Barnea), 到西奈山或往南沿着阿卡巴湾 (‘عَقَبَة’) 东侧到达霍雷布 (Horeb)。各种传说不尽相同, 因而也不能加以肯定” (Peake’s Commentary on the Bible)。
1
اس وقت جوار بھاٹا کے اصول کے مطابق سمندر پیچھے ہٹ گیا اور قوم ِموسیٰ سمندر سے نکل گئی مگر فرعون کے لشکر کے آنے پر پانی کے لوٹنے کا وقت آگیا اور وہ ڈوب گیا۔ چونکہ جوار بھاٹا خداتعالیٰ کے مقرر کردہ اصول کے مطابق آتا ہے‘ خداتعالیٰ ہی موسیٰ اور فرعون کو اس وقت سمندر پر لے گیا تھا۔ جب جوار بھاٹے کا اثر خداتعالیٰ کے منشاء کے مطابق موسیٰ اور فرعون پر پڑ سکتا تھا۔ اس لئے خداتعالیٰ نے فرمایا ہے کہ ہم نے سمندر کو پھاڑ کر تم کو نجات دی۔
a
7:137; 8:55; 20:78-81; 26:64-67; 28:41; 44:25.
57
Important Words:
فرقنا (We divided) is from فرق meaning, he divided or he split. فرق الشعر means, he made parting in the hair (Aqrab).
بکم (for you) may give a number of meanings: (1) for you; (2) with you, i.e. the sea divided or receded as you proceeded, as if you were the means of dividing it; (3) because of you, i.e. in order to save you; (4) in your presence, i.e. while you were present (Kashshaf).
Commentary:
The incident mentioned in this verse relates to the time when, under God’s command, Moses led the Israelites from Egypt to Palestine. The Israelites left secretly at night, and when Pharaoh learnt of their flight, he pursued them with his hosts in order to bring them back to bondage. The verse mentions the favour bestowed by God on the Israelites by dividing the sea for them and drowning the Egyptians. The incident is narrated in Exod. 14:21-30. The Bible says: "And Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind all that night and made the sea dry land and the waters were divided. And the children of Israel went into the midst of the sea upon the dry ground and the waters were a wall unto them on their right hand and on their left. And the Egyptians pursued and went in after them to the midst of the sea… And the waters returned and covered the chariots and the horsemen and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them."
The بحر (sea) spoken of in the Quranic verse and mentioned in the Biblical quotation given above refers to the Red Sea through which or through an extremity of which the Israelites passed in their flight from Egypt to the Holy Land (Exod. 14).
Besides the verse under comment, the Quran also speaks of this incident in 20:78, 26:64 and 44:25. Says the Quran: And We sent a revelation to Moses, saying, 'Take away My servants by night and strike for them a dry path through the sea' (20:78). Again: Then We revealed to Moses, saying, 'Strike the sea with thy rod'. Whereupon it parted and every part was like a huge sandhill, i.e. on one side was the sea itself, and on the other (from which the sea had receded) there loomed large depressions filled with water (26:64). And again: Take My servants away by night; for you will surely be pursued. And leave the sea motionless (i.e. pass through quickly and leave it at a time when the tide has all receded but has not yet begun to flow back, so that, on the one hand, finding the sea-bed dry and, on the other, feeling secure in the thought that the high tide was not likely to overtake them, the Egyptians might be tempted to follow on); they are a host which is doomed to be drowned (44:24, 25).
In view of the above description, the facts appear to be as follows. When the Israelites were on their way to the Promised Land, they were pursued by the army of Pharaoh. When they reached the arm of the Red Sea which lay across their route, they were greatly dismayed, for Pharaoh was close behind with his hosts. But God cheered them through Moses, asking him to strike the water with his rod. This being the time of ebb-tide, the sea receded, exposing to view in the bed of the sea huge mounds of dry sand interspersed with depressions filled with water. Under the lead of Moses the Israelites quickly crossed the dry bed of the sea to the opposite bank. The army of Pharaoh came in pursuit, and while they were yet in the bed of the sea the high tide returned and drowned them all.
It should be remembered that, according to the Quran, a miracle is purely the work of God, and man has no hand in it. So, the striking of the sea by Moses was merely a symbol or a sign, having nothing to do with the actual parting of the sea which was exclusively the work of God, Who so arranged that it was the time of ebb-tide when Moses reached the sea so that just when He lifted his rod the sea began to recede. But when the army of Pharaoh began to cross the sea, they met with obstacles, just as heavily equipped armies generally do, and their progress was naturally retarded so that while they were yet in the midst of the sea, the high tide flowed and they were all drowned.
The words of the Quran do not lend themselves to the erroneous inference that there was an actual split in the sea to afford a passage for Moses and his followers. The two words used in the Quran in this connection are فرقنا (We divided) and انفلق (the sea parted); the root idea of both being "parting". These two words only corroborate the theory that when the Israelites reached the sea, the ebb-tide set in and the sea parted, exposing to view the sand dunes upon which the Israelites crossed over to the other side.
The fact that Pharaoh followed Moses through the bed of the sea also indicates that it was the time of the ebb-tide. If the sea had been actually split against all known laws of nature, Pharaoh would never have dared to follow in the wake of Moses. Nevertheless, it was a great miracle brought about by a subtle combination of the laws of nature which all united to save the Israelites and destroy Pharaoh and his people.
In this connection we may well quote an incident in Napoleon’s life which goes to illustrate how the tide helped Moses and destroyed Pharaoh in their journey across the Red Sea. In Abbott’s Life of Napoleon it is related that, "One day, with quite a retinue, he (Napoleon) made an excursion to that identical point of the Red Sea which, as tradition reports, the children of Israel crossed three thousand years ago. The tide was out, and he passed over the Asiatic shore upon extended flats. Various objects of interest engrossed his attention until late in the afternoon, when he commenced his return, the twilight faded away, and darkness came rapidly on. The party lost their path, and, as they were wandering bewildered among the sands, the rapidly returning tide surrounded them. The darkness of the night increased, and the horses floundered deeper and deeper in the rising waves. The water reached the girths of the saddles, and dashed upon the feet of the rider, and destruction seemed inevitable. From that perilous position Napoleon extricated himself by that presence of mind and promptness of decision which seemed never to fail him…The horses did not reach the shore until midnight, when they were wading breast deep in the swelling waves. The tide rises on that part of the coast to the height of 22 feet. 'Had I perished in that manner like Pharaoh', said Napoleon, 'it would have furnished all the preachers in Christendom with a magnificent text against me'." (Abbott’s Life of Napoleon, Chap. 12, p. 96).
The words, while you looked on, have been added in the verse to make the Israelites realize that though the above miracle was performed before their very eyes and their proud and haughty oppressor was brought to naught in their very sight, yet they proved ungrateful to their Lord and His Prophet.
a
7:137; 8:55; 20:78, 81; 26:64-67; 28:41; 44:25.
89
The incident mentioned in this verse relates to the time when, under God’s command, Moses led the Israelites out of Egypt into Canaan. The Israelites left secretly by night and when Pharaoh learnt of their flight, he pursued them with his hosts and was drowned in the Red Sea. In order to appreciate fully the nature and significance of this incident which constituted a great Divine Sign, it is necessary to read the verse under comment along with other relevant verses such as vv. 20:78; 26:62-64; 44:25. The following facts emerge from these verses: (a) When Moses struck the sea with his rod as the Qur’an says, or stretched out his hand over the sea as the Bible says, it was the time of the ebb-tide and the sea was receding, leaving a dry bed. (b) Moses was commanded by God to cross quickly the dry bed to the opposite bank, which he did. (c) But when the hosts of Pharaoh reached the sea, it was the time of high-tide and in their zeal to overtake the Israelites they took no notice of it and at once jumped
وَلَقَدْ أَخَذْنَآ ءَالَ فِرْعَوْنَ بِٱلسِّنِينَ وَنَقْصٍ مِّنَ ٱلثَّمَرَٰتِ لَعَلَّهُمْ يَذَّكَّرُونَ
17:102.
17:102.
Sanah which is the singular of Sinin signifies a simple revolution of the earth round the sun. It is synonymous with ‘Am (and also with Haul) but whereas every Sanah is an ‘Am, every ‘Am is not a Sanah. It is also said to be longer than the ‘Am which is applied to the twelve Arabian months collectively; but Sanah is also applied to twelve revolutions of the moon. According to Imam Raghib Sanah is used as denoting a year in which there is difficulty, or drought or barrenness or dearth; and ‘Am as denoting a year which brings ampleness of the means or circumstances of life and abundance of herbage or the like. Sanah also means drought. The verse speaks of loss of life and property.
17:102.
Important Words:
سنین (drought) is the plural of سنة which is derived, according to different authorities, either from سنه or سنی or سنو. They say سنه الطعام i.e. the food became bad or foul or became altered (for the worse) by the lapse of years. سناالسحاب الارض means, the cloud watered the earth. سناالبعیر means, the camel turned round about the well to draw water. سنی الرجل means, the man became high and exalted in rank. سنة means, a year; a single revolution of the sun, i.e. a single revolution of the earth round the sun; a solar year; hence it is generally considered longer than عام which is mostly applied to a lunar year; a year of drought or famine; drought or barrenness or intense drought (Lane & Aqrab). See also 2:260.
Commentary:
This verse speaks of two kinds of punishment which overtook Pharaoh’s people––loss of property and loss of life, the word ثمرات (fruits) meaning both fruits and children or offspring. The details of these punishments follow in 7:134.
a
17:102.
b
17:102.
1020
Important Words:
سنین (drought) is the plural of سنة which is derived, according to different authorities, either from سنه or سنی or سنو. They say سنه الطعام i.e. the food became bad or foul or became altered (for the worse) by the lapse of years. سناالسحاب الارض means, the cloud watered the earth. سناالبعیر means, the camel turned round about the well to draw water. سنی الرجل means, the man became high and exalted in rank. سنة means, a year; a single revolution of the sun, i.e. a single revolution of the earth round the sun; a solar year; hence it is generally considered longer than عام which is mostly applied to a lunar year; a year of drought or famine; drought or barrenness or intense drought (Lane & Aqrab). See also 2:260.
Commentary:
This verse speaks of two kinds of punishment which overtook Pharaoh’s people––loss of property and loss of life, the word ثمرات (fruits) meaning both fruits and children or offspring. The details of these punishments follow in 7:134.
a
17:102.
1038
Sanah which is the singular of Sinin signifies a simple revolution of the earth round the sun. It is synonymous with ‘Am (and also with Haul) but whereas every Sanah is an ‘Am, every ‘Am is not a Sanah. It is also said to be longer than the ‘Am which is applied to the twelve Arabian months collectively; but Sanah is also applied to twelve revolutions of the moon. According to Imam Raghib Sanah is used as denoting a year in which there is difficulty, or drought or barrenness or dearth; and ‘Am as denoting a year which brings ampleness of the means or circumstances of life and abundance of herbage or the like. Sanah also means drought. The verse speaks of loss of life and property.
كَدَأْبِ ءَالِ فِرْعَوْنَ ۙ وَٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَذَّبُوا۟ بِـَٔايَٰتِ رَبِّهِمْ فَأَهْلَكْنَٰهُم بِذُنُوبِهِمْ وَأَغْرَقْنَآ ءَالَ فِرْعَوْنَ ۚ وَكُلٌّ كَانُوا۟ ظَٰلِمِينَ
3:12; 8:53.
Ayah means, a message; a commandment; a Sign, a verse of the Qur’an (Lane).
3:12; 8:53.
Commentary:
The verse repeats the subject matter of 8:53 above, with the change that here (1) the words اخذھم اللّه (Allah punished them, lit. Allah seized them) have been changed to اھلکناھم (We destroyed them); and (2) the words, We drowned the people of Pharaoh, etc. have been added. This is to point to the severity of the punishment and the total destruction of the disbelievers.
a
3:12; 8:53.
550
اٰيَة Ayah 意指: 讯息; 戒律; 迹象, «古兰经» 中的一节经文 (Lane)。
a
3:12; 8:53.
1143
Commentary:
The verse repeats the subject matter of 8:53 above, with the change that here (1) the words اخذھم اللّه (Allah punished them, lit. Allah seized them) have been changed to اھلکناھم (We destroyed them); and (2) the words, We drowned the people of Pharaoh, etc. have been added. This is to point to the severity of the punishment and the total destruction of the disbelievers.
b
3:12; 8:53.
1133
Ayah means, a message; a commandment; a Sign, a verse of the Qur’an (Lane).
ٱلنَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا ۖ وَيَوْمَ تَقُومُ ٱلسَّاعَةُ أَدْخِلُوٓا۟ ءَالَ فِرْعَوْنَ أَشَدَّ ٱلْعَذَابِ
“他们朝夕都得经受它的刑罚”, 这句话, 可以意指不信的人在 بَرْزَخ (Barzakh) 中要受的刑罚。Barzakh 是一个介于中间的阶段, 该阶段中所体现的快乐和痛苦是不完全的。天园与火狱中的快乐与痛苦, 要在审判日才充分地完全地显示出来。
The implied reference in the words, 'They are exposed to it morning and evening,' may be to the punishment the disbelievers are made to suffer in Barzakh which is an intervening stage and where the realization of pain or joy is incomplete. The complete and full manifestation of Heaven and Hell will take place on the Day of Judgment.
Commentary:
The implied reference in the words, "they are exposed to it morning and evening," may be to the punishment the disbelievers are made to suffer in برزخ,—which is an intervening stage, and where the realization of pain or joy is incomplete. The complete and full manifestation of Heaven and Hell will take place on the Day of Judgement.
1165
“他们朝夕都得经受它的刑罚”, 这句话, 可以意指不信的人在 بَرْزَخ (Barzakh) 中要受的刑罚。Barzakh 是一个介于中间的阶段, 该阶段中所体现的快乐和痛苦是不完全的。天园与火狱中的快乐与痛苦, 要在审判日才充分地完全地显示出来。
3529
Commentary:
The implied reference in the words, "they are exposed to it morning and evening," may be to the punishment the disbelievers are made to suffer in برزخ,—which is an intervening stage, and where the realization of pain or joy is incomplete. The complete and full manifestation of Heaven and Hell will take place on the Day of Judgement.
2609
The implied reference in the words, 'They are exposed to it morning and evening,' may be to the punishment the disbelievers are made to suffer in Barzakh which is an intervening stage and where the realization of pain or joy is incomplete. The complete and full manifestation of Heaven and Hell will take place on the Day of Judgment.
وَلَقَدْ جَآءَ ءَالَ فِرْعَوْنَ ٱلنُّذُرُ
20:48; 26:17.
b
20:48; 26:17.