Surah 14. Ibrahim, Ayah 5
| وَلَقَدْ أَرْسَلْنَا مُوسَىٰ بِآيَاتِنَا أَنْ أَخْرِجْ قَوْمَكَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ وَذَكِّرْهُمْ بِأَيَّامِ اللَّهِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِكُلِّ صَبَّارٍ شَكُورٍ |
| Transliteration | : | wa- la- qad arsalnaa mosaa bi- 'aayaat -naa 'an akhrij qawm -ka min az.- z.ulumaat 'ilaa an- nor wa- dhakkir -hum bi- ayyaam 'allaah 'inna fe dhaalika la- 'aayaat li- kull s.abbaar shakor |
| Pickthall | : | We verily sent Moses with Our revelations, saying: Bring thy people forth from darkness unto light. And remind them of the days of Allah. Lo! therein are revelations for each steadfast, thankful (heart). |
| Asad | : | And [thus], indeed, have We sent forth Moses with Our messages [and this Our command]: "Lead thy people out of the depths of darkness into the light, and remind them of the Days of God!"5 Verily, in this [reminder] there are messages indeed for all who are wholly patient in adversity and deeply grateful [to God]. |
| Malik | : | We sent Musa with Our signs, saying: "Lead your people out of utter darkness into light, and remind them to learn lessons from the Days of Allah (Divine history)." Surely there are signs in this for every steadfast, thankful person. |
| Yusuf Ali | : | We sent Moses with Our Signs (and the command) "Bring out thy people from the depths of darkness into light and teach them to remember the Days of Allah." Verily in this there are Signs for such as are firmly patient and constant grateful and appreciative. 1876 1877 |
Note - 5In ancient Arabian tradition, the terms "day" or "days"
were often used to describe momentous historical events
(e.g., ayyam al-'arab as a metonym for the inter-tribal
wars of pre-Islamic Arabia). However, in view of the
frequent Qur'anic application of the word "day" to
eschatological concepts - e.g., the "Last Day", the "Day
of Resurrection", the "Day of Reckoning", and so forth -
and, particularly, in view of 45:14, where the
expression "the Days of God" unmistakably points to His
judgment at the end of time - it is only logical to
assume that in the present context this expression bears
the same significance: namely, God's final judgment of
man on the Day of Resurrection. The use of the plural
form ("the Days of God") is perhaps meant to bring out
the idea that the "Day" of which the Qur'an so often
speaks has nothing to do with human time-definitions but,
rather, alludes to an ultimate reality in which the
concept of "time" has neither place nor meaning.
|
Note - 1876"The Days of Allah": the days when Allah's mercy was
specially shown to them. Every day and every hour and
minute, Allah's grace flows to us abundantly, but there
are special events in personal or national history which
may be commemorated as Red-letter Days. Those to the
Israelites were set out in great detail in ii. 30-61 and
on other places.
|
Note - 1877Sabbar is the intensive form, and includes all the ideas
implied in Sabr (ii. 45 and n. 61, and ii. 153 n. 157) in
an intensive degree. Shakur and Shakir have in them the
idea of appreciation, recognition, gratitude as shown in
deeds of goodness and righteousness. Both terms are
applied to Allah as well as to men. A slight distinction
in shades of meaning may be noted. Shakur implies that
the appreciation is even for the smallest favours and
response on the other side; it is a mental attitude
independent of specific facts. Shakir implies bigger and
more specific things.
|
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In ancient Arabian tradition, the terms "day" or "days" were often used to describe momentous historical events (e.g., ayyam al-'arab as a metonym for the inter-tribal wars of pre-Islamic Arabia). However, in view of the frequent Qur'anic application of the word "day" to eschatological concepts - e.g., the "Last Day", the "Day of Resurrection", the "Day of Reckoning", and so forth - and, particularly, in view of 45:14, where the expression "the Days of God" unmistakably points to His judgment at the end of time - it is only logical to assume that in the present context this expression bears the same significance: namely, God's final judgment of man on the Day of Resurrection. The use of the plural form ("the Days of God") is perhaps meant to bring out the idea that the "Day" of which the Qur'an so often speaks has nothing to do with human time-definitions but, rather, alludes to an ultimate reality in which the concept of "time" has neither place nor meaning. |
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"The Days of Allah": the days when Allah's mercy was specially shown to them. Every day and every hour and minute, Allah's grace flows to us abundantly, but there are special events in personal or national history which may be commemorated as Red-letter Days. Those to the Israelites were set out in great detail in ii. 30-61 and on other places. |
| |
Sabbar is the intensive form, and includes all the ideas implied in Sabr (ii. 45 and n. 61, and ii. 153 n. 157) in an intensive degree. Shakur and Shakir have in them the idea of appreciation, recognition, gratitude as shown in deeds of goodness and righteousness. Both terms are applied to Allah as well as to men. A slight distinction in shades of meaning may be noted. Shakur implies that the appreciation is even for the smallest favours and response on the other side; it is a mental attitude independent of specific facts. Shakir implies bigger and more specific things. |
