وَالَّیۡلِ
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "وَالَّیۡلِ".
وَالَّیۡلِ اِذَا یَسۡرِ
“夜” 可以代表迁都 (هِجْرَة, Hijrah) 的第一年穆圣的忧愁没有减少。虽然移居麦地那之后 “早晨” 给穆斯林带来了黎明, 然而他们没有完全脱险: 他们必须为另一夜忍受苦难, 即另一年苦难, 在这之后古莱西人在白德尔战役遭受了毁灭性的失败, «圣经»中先知以赛亚 (21:16) 的预言不折不扣地应验了: 于是主对我说: “在一年内, 像雇工合约的期限满了一样, 凯德尔 (قِيْدَار, Kedar) 那些部落的兴盛就要完结。”
اس میں بتایا ہے کہ جب مدینہ میں تکلیفوں والی رات آئے گی تو وہ جلد ختم ہو جائے گی جس کی طرف ’’چل پڑے‘‘ کے الفاظ سے اشارہ ہے۔
"The Night" may represent the first year of the Hijrah which did not see any abatement of the Holy Prophet’s worries. Though after the Emigration to Medina the "Morning" had dawned for the Muslims, yet they were not completely out of the wood; they had to suffer hardships for another night, i.e. another year of hardships after which in the Battle of Badr the Quraish suffered a crushing defeat and the Prophet Isaiah’s prophecy (21:16) was literally fulfilled: 'For thus hath the Lord said unto me, within a year, according to the years of an hireling and all the glory of Kedar shall fail.'
Commentary:
"The Night" may represent the first year of the Hijrah which did not see any abatement of the Holy Prophet’s anxieties and in which the Quraish of Mecca marched to the battlefield of Badr with a powerful army to give Islam a coup de gracefrom which it should never recover. It was in the Battle of Badr, about one year after the Hijrah, that the Quraish suffered an ignominious defeat and this literally fulfilled Prophet Isaiah’s prophecy: "For thus hath the Lord said unto me, within a year, according to the years of an hireling, all the glory of Kedar shall fail." (Isa. 21:16) Thus though after the Migration to Medina the 'morning' had dawned for the Muslims, still they were not completely out of the wood; they had to suffer hardships for another night, i.e. a year. Or the verse may signify that after the advent of the Promised Messiah which heralded the break of the Dawn for Islam, its difficulties would not altogether disappear. One night of darkness—one century of difficulties—seems to lie ahead; after which Islam would march forward on a uniform course of success. Thus the Surah embodies a double prophecy which was made at a time when the prospects for Islam appeared to be very bleak indeed. It was remarkably fulfilled first, in the first phase of the chequered career of Islam, and it is at present in the process of being fulfilled in the shape of the renaissance being wrought at the hands of the Promised Messiah, the Founder of the Ahmadiyya Movement.
1681
“夜” 可以代表迁都 (هِجْرَة, Hijrah) 的第一年穆圣的忧愁没有减少。虽然移居麦地那之后 “早晨” 给穆斯林带来了黎明, 然而他们没有完全脱险: 他们必须为另一夜忍受苦难, 即另一年苦难, 在这之后古莱西人在白德尔战役遭受了毁灭性的失败, «圣经»中先知以赛亚 (21:16) 的预言不折不扣地应验了: 于是主对我说: “在一年内, 像雇工合约的期限满了一样, 凯德尔 (قِيْدَار, Kedar) 那些部落的兴盛就要完结。”
3
اس میں بتایا ہے کہ جب مدینہ میں تکلیفوں والی رات آئے گی تو وہ جلد ختم ہو جائے گی جس کی طرف ’’چل پڑے‘‘ کے الفاظ سے اشارہ ہے۔
4709
Commentary:
"The Night" may represent the first year of the Hijrah which did not see any abatement of the Holy Prophet’s anxieties and in which the Quraish of Mecca marched to the battlefield of Badr with a powerful army to give Islam a coup de gracefrom which it should never recover. It was in the Battle of Badr, about one year after the Hijrah, that the Quraish suffered an ignominious defeat and this literally fulfilled Prophet Isaiah’s prophecy: "For thus hath the Lord said unto me, within a year, according to the years of an hireling, all the glory of Kedar shall fail." (Isa. 21:16) Thus though after the Migration to Medina the 'morning' had dawned for the Muslims, still they were not completely out of the wood; they had to suffer hardships for another night, i.e. a year. Or the verse may signify that after the advent of the Promised Messiah which heralded the break of the Dawn for Islam, its difficulties would not altogether disappear. One night of darkness—one century of difficulties—seems to lie ahead; after which Islam would march forward on a uniform course of success. Thus the Surah embodies a double prophecy which was made at a time when the prospects for Islam appeared to be very bleak indeed. It was remarkably fulfilled first, in the first phase of the chequered career of Islam, and it is at present in the process of being fulfilled in the shape of the renaissance being wrought at the hands of the Promised Messiah, the Founder of the Ahmadiyya Movement.
3335
"The Night" may represent the first year of the Hijrah which did not see any abatement of the Holy Prophet’s worries. Though after the Emigration to Medina the "Morning" had dawned for the Muslims, yet they were not completely out of the wood; they had to suffer hardships for another night, i.e. another year of hardships after which in the Battle of Badr the Quraish suffered a crushing defeat and the Prophet Isaiah’s prophecy (21:16) was literally fulfilled: 'For thus hath the Lord said unto me, within a year, according to the years of an hireling and all the glory of Kedar shall fail.'
وَالَّیۡلِ اِذۡ اَدۡبَرَ
وَالَّیۡلِ اِذَا یَغۡشٰٮہَا
“夜” 可以指伊斯兰教信仰者的败落和衰微时期, 那时伊斯兰教的光芒不能为世人所见。这四节经文 2-5节指伊斯兰教经历多变的四个时期, (1) 即精神太阳 (穆圣) 在精神天园内闪耀出全部光辉时的穆圣时代; (2) 他的伟大代表主许迈喜合的时代, 那时得自穆圣的光芒反映在一个黑暗的世界上; (3) 穆圣的直接继承人的时代, 那时伊斯兰教的光芒仍然在照耀; (4) 伊斯兰教处于全盛期的前三个世纪之后世界上弥漫着精神黑暗的时期。
یعنی اس وقت کو جب کفر اور الحاد دنیا میں پھیل جائے گا۔ اس وقت محمد رسول اللہ صلی اللہ علیہ وسلم کا نور دنیا کی نظروں سے اوجھل ہو جائے گا۔
"The night" may refer to the period of decline and decadence of Muslims when the light of Islam had become veiled from the eyes of the world. These four verses (2-5) refer to four periods in the eventful career of Islam, viz. (1) the time of the Holy Prophet himself when the Spiritual Sun (the Holy Prophet) was shining in full splendour in the spiritual heaven; (2) the time of his Great Deputy the Promised Messiah when the light derived from the Holy Prophet was being reflected onto a dark world; (3) the time of the Holy Prophet’s immediate Successors when the light of Islam was still shining and, (4) the period when spiritual darkness had spread over the world after the first three centuries of Islam which was its most glorious period.
Commentary:
"The night" may refer to the period of decline and decadence of Muslims when the light of Islam had become veiled from the eyes of the world. These four verses (2-5) refer to four periods in the eventful career of Islam, viz. (1) the time of the Holy Prophet himself when the spiritual sun (the Holy Prophet) was shining in full splendour in the spiritual heaven; (2) the time of the Promised Messiah when the light derived from the Holy Prophet was being reflected on to a dark world; (3) the time of the Holy Prophet’s immediate Successors when the light of Islam was still shining and, (4) the period when spiritual darkness had spread over the world after the first three centuries of Islam which was its most glorious period.
1703
“夜” 可以指伊斯兰教信仰者的败落和衰微时期, 那时伊斯兰教的光芒不能为世人所见。这四节经文 2-5节指伊斯兰教经历多变的四个时期, (1) 即精神太阳 (穆圣) 在精神天园内闪耀出全部光辉时的穆圣时代; (2) 他的伟大代表主许迈喜合的时代, 那时得自穆圣的光芒反映在一个黑暗的世界上; (3) 穆圣的直接继承人的时代, 那时伊斯兰教的光芒仍然在照耀; (4) 伊斯兰教处于全盛期的前三个世纪之后世界上弥漫着精神黑暗的时期。
4
یعنی اس وقت کو جب کفر اور الحاد دنیا میں پھیل جائے گا۔ اس وقت محمد رسول اللہ صلی اللہ علیہ وسلم کا نور دنیا کی نظروں سے اوجھل ہو جائے گا۔
4740
Commentary:
"The night" may refer to the period of decline and decadence of Muslims when the light of Islam had become veiled from the eyes of the world. These four verses (2-5) refer to four periods in the eventful career of Islam, viz. (1) the time of the Holy Prophet himself when the spiritual sun (the Holy Prophet) was shining in full splendour in the spiritual heaven; (2) the time of the Promised Messiah when the light derived from the Holy Prophet was being reflected on to a dark world; (3) the time of the Holy Prophet’s immediate Successors when the light of Islam was still shining and, (4) the period when spiritual darkness had spread over the world after the first three centuries of Islam which was its most glorious period.
3358
"The night" may refer to the period of decline and decadence of Muslims when the light of Islam had become veiled from the eyes of the world. These four verses (2-5) refer to four periods in the eventful career of Islam, viz. (1) the time of the Holy Prophet himself when the Spiritual Sun (the Holy Prophet) was shining in full splendour in the spiritual heaven; (2) the time of his Great Deputy the Promised Messiah when the light derived from the Holy Prophet was being reflected onto a dark world; (3) the time of the Holy Prophet’s immediate Successors when the light of Islam was still shining and, (4) the period when spiritual darkness had spread over the world after the first three centuries of Islam which was its most glorious period.
وَالَّیۡلِ اِذَا عَسۡعَسَ
Important Words:
عسعس (passes away) means, he went round by night to guard the people; he made search by night after suspected persons. عسعس اللیل means, the night came on with its darkness; the night departed; the night was dark (Lane & Aqrab).
Commentary:
This and the next verse mean that with the advent of the Promised Messiah, the night of moral decline and degradation of Muslims will begin to depart, giving place to the dawn of a great and glorious future for Islam.
4604
Important Words:
عسعس (passes away) means, he went round by night to guard the people; he made search by night after suspected persons. عسعس اللیل means, the night came on with its darkness; the night departed; the night was dark (Lane & Aqrab).
Commentary:
This and the next verse mean that with the advent of the Promised Messiah, the night of moral decline and degradation of Muslims will begin to depart, giving place to the dawn of a great and glorious future for Islam.
وَالَّیۡلِ وَمَا وَسَقَ
Commentary:
See note on 84:19.
4651B
Commentary:
See note on 84:19.
وَالَّیۡلِ اِذَا یَغۡشٰی
یعنی جب بھی دنیا میں مذہبی تاریکی چھا جاتی ہے اگرکوئی غور سے دیکھے تو اسے معلوم ہو جائے کہ وہی دن ہوتے ہیں جبکہ دنیا مجددوں اور ماموروں سے خالی ہوجاتی ہے۔
91:5.
In the preceding Surah the principal subject of discussion was Ash- Shams, i.e. the Holy Prophet, who is the source and spring of all light. This is why mention of the sun and the day precedes that of the moon and the night. But in the present Surah a contrast is instituted between believers and disbelievers, and as the latter are generally larger in number and wield greater power and influence, mention of the night which represents disbelievers precedes that of the day which represents believers.
91:5.
Commentary:
In this verse "the night when it covers up" has been cited as a witness to the truth of the Holy Prophet. It is a Divine law that when darkness spreads over the earth, a heavenly Reformer is raised. And now that humanity is groping in spiritual darkness God has raised the Holy Prophet in order that His servants might be rescued from the "Slough of Despond" in which they are stuck up.
In the preceding Surah the principal subject of discussion was Ash-Shams, i.e. the Holy Prophet, who is the source and spring of all light. This is why mention of the sun and the day precedes that of the moon and the night. But in the present Surah a contrast is instituted between believers and disbelievers, and as the latter are generally larger in number and wield greater power and influence, mention of the night precedes that of the day.
b
91:5.
1709
在上一经章中, 讨论的主题是太阳, 即穆圣--------一切光明之源泉。这就是谈到月亮和黑夜之前先提到太阳和白天的道理。但是在这一经章中, 在信者和不信者之间作了对照, 因为后者在数量上通常更大, 所产生的力量和影响也更大, 所以先提到代表不信者的夜, 然后谈代表信者的昼。
1
یعنی جب بھی دنیا میں مذہبی تاریکی چھا جاتی ہے اگرکوئی غور سے دیکھے تو اسے معلوم ہو جائے کہ وہی دن ہوتے ہیں جبکہ دنیا مجددوں اور ماموروں سے خالی ہوجاتی ہے۔
b
91:5.
4750
Commentary:
In this verse "the night when it covers up" has been cited as a witness to the truth of the Holy Prophet. It is a Divine law that when darkness spreads over the earth, a heavenly Reformer is raised. And now that humanity is groping in spiritual darkness God has raised the Holy Prophet in order that His servants might be rescued from the "Slough of Despond" in which they are stuck up.
In the preceding Surah the principal subject of discussion was Ash-Shams, i.e. the Holy Prophet, who is the source and spring of all light. This is why mention of the sun and the day precedes that of the moon and the night. But in the present Surah a contrast is instituted between believers and disbelievers, and as the latter are generally larger in number and wield greater power and influence, mention of the night precedes that of the day.
b
91:5.
3362
In the preceding Surah the principal subject of discussion was Ash- Shams, i.e. the Holy Prophet, who is the source and spring of all light. This is why mention of the sun and the day precedes that of the moon and the night. But in the present Surah a contrast is instituted between believers and disbelievers, and as the latter are generally larger in number and wield greater power and influence, mention of the night which represents disbelievers precedes that of the day which represents believers.
وَالَّیۡلِ اِذَا سَجٰی
یعنی جب بھی دین میں ایک لمبی کمزوری پیدا ہوگی۔ یہ ثابت ہو جائے گا کہ محمد رسول اللہ صلی اللہ علیہ وسلم کے نور میں کچھ رکاوٹیں پیدا ہو گئی ہیں اور اس لئے دنیا ان کے نور سے متمتع نہیں ہو رہی۔
81:18.
'The Night' may signify the prolonged period of the decline of Islam. It may also refer to that particular night when after the fall of darkness the Holy Prophet went out of his house and took refuge in Cave Thaur along with Abu Bakr. In fact, the night, when the Holy Prophet left Mecca and the day, when it fell, give in a nutshell the various ups and downs of the Holy Prophet’s whole career.
81:18
Important Words:
سجـیٰ (spreads out). سجا اللیل means, the night was quiet; was or became dark and its darkness extended; was or became continuous; or the night was covered by its darkness (Lane & Aqrab).
Commentary:
The verse signifies that the prolonged period of the decline of Islam will also bear witness to the truth of the Holy Prophet in that according to his prophecies the decline will be followed by its renaissance.
"The Night" may also have reference to that particular night when after the fall of darkness the Holy Prophet went out of his house and took refuge in Cave Thaur along with Abu Bakr. In fact the night when the Holy Prophet left Mecca and the day on which Mecca fell, give in a nutshell the various ups and downs of the Holy Prophet’s whole career.
b
81:18.
1721
“夜” 可以指伊斯兰教衰微的延长时期。也可以指那个特殊的夜, 那时黑暗来临之后穆圣走出家门和阿布•伯克尔一起在扫尔山洞 (غَارثَور) 避难。事实上, 穆圣离开麦加的那夜和麦加攻克的那天扼要地说明了穆圣整个大业的波澜起伏。
2
یعنی جب بھی دین میں ایک لمبی کمزوری پیدا ہوگی۔ یہ ثابت ہو جائے گا کہ محمد رسول اللہ صلی اللہ علیہ وسلم کے نور میں کچھ رکاوٹیں پیدا ہو گئی ہیں اور اس لئے دنیا ان کے نور سے متمتع نہیں ہو رہی۔
b
81:18
4763
Important Words:
سجـیٰ (spreads out). سجا اللیل means, the night was quiet; was or became dark and its darkness extended; was or became continuous; or the night was covered by its darkness (Lane & Aqrab).
Commentary:
The verse signifies that the prolonged period of the decline of Islam will also bear witness to the truth of the Holy Prophet in that according to his prophecies the decline will be followed by its renaissance.
"The Night" may also have reference to that particular night when after the fall of darkness the Holy Prophet went out of his house and took refuge in Cave Thaur along with Abu Bakr. In fact the night when the Holy Prophet left Mecca and the day on which Mecca fell, give in a nutshell the various ups and downs of the Holy Prophet’s whole career.
b
81:18.
3373
'The Night' may signify the prolonged period of the decline of Islam. It may also refer to that particular night when after the fall of darkness the Holy Prophet went out of his house and took refuge in Cave Thaur along with Abu Bakr. In fact, the night, when the Holy Prophet left Mecca and the day, when it fell, give in a nutshell the various ups and downs of the Holy Prophet’s whole career.