فَإِنَّكُمْ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "فَإِنَّكُمْ".
قَالَ رَجُلَانِ مِنَ ٱلَّذِينَ يَخَافُونَ أَنْعَمَ ٱللَّهُ عَلَيْهِمَا ٱدْخُلُوا۟ عَلَيْهِمُ ٱلْبَابَ فَإِذَا دَخَلْتُمُوهُ فَإِنَّكُمْ غَٰلِبُونَ ۚ وَعَلَى ٱللَّهِ فَتَوَكَّلُوٓا۟ إِن كُنتُم مُّؤْمِنِينَ
3:161; 5:12; 9:51.
قرآن مجید کے رُو سے غالباً حضرت موسٰیؑ اور حضرت ہارونؑ مراد ہیں یا یشوع اور کالب (بائبل کے بیان کے مطابق) جو اس ملک کا حال دریافت کرنے کے لئے بھیجے گئے تھے (گنتی باب۱۴ آیت۵‘۶)
3:161; 5:12; 9:51.
The "two men" spoken of here are generally supposed to be Joshua, the son of Nun; and Caleb, the son of Jephunneh (Num. 14:6). But from the context Moses and Aaron appear more likely to be the "two men" here referred to. The word Rajul (man) is expressive of manliness and courage. That these two brave men were Moses and Aaron themselves may also be inferred from the fact that Moses prayed for himself and his brother, Aaron (5:26). God does not name these two men but simply speaks of them as "two brave men" in order to praise their manliness and courage and also to condemn by implication the cowardice of the other Israelites who were with them.
3:161; 5:12; 9:51.
Important Words:
علیھم (against them). The word علی as a particle has several meanings. Here it gives the meaning of "against" (Lane). The Quran says: ولھم علی ذنب i.e. and they have a crime or offence standing against me (26:15). In his Arabic Grammar, Wright says that the particle علی is sometimes used in "a hostile sense in which case it can be generally rendered as 'against' or 'upon', as in خرج علیه i.e. he went out against him or he rebelled against him."
Commentary:
The two "men" spoken of here are generally supposed to be Joshua, the son of Nun, and Caleb, the son of Jephunneh (Num. 14:6). But from the context Moses and Aaron appear more likely to be the two "men" here referred to.
The word رجل (man) is thus here expressive of manliness and courage. By using this word, the Quran means to say that of that big host of cowardly people there were only two men who were truly brave and courageous. That these two brave men were Moses and Aaron themselves may also be inferred from the fact that when these two "men" spoke to their people, and urged them to "enter" the land, the latter, in reply, addressed none other but Moses, saying, O Moses, we will never enter it so long as they remain in it (5:25), thus making it clear that it was Moses himself who had spoken to them the words contained in this verse. Again, when the people refused to obey Moses, he is reported to have prayed to God, saying, My Lord, I have power over none but myself and my brother, therefore make Thou a distinction between us and the rebellious people (5:26). Now, if the two "men" had been other than Moses and Aaron, they should have certainly been included in his prayer by Moses, because they had deserved it by boldly offering to enter the land in spite of resistance, exhorting others also to do so. But Moses prayed only for himself and his brother, which shows that the two men whom God praises as "men", (i.e. brave men) and of whom He speaks as His favoured ones were Moses and Aaron themselves. God does not name them but simply speaks of them as رجلان i.e. "two brave men" in order to praise their manliness and courage and at the same time to condemn by implication the cowardice of the other Israelites who were with them.
The expression, enter the gate advancing against them, possesses a spiritual connotation as well. For every person there is a "holy land", which is his goal and paradise. Allah has "ordained" this "holy land" for man (5:22) because he has been created for it. But the cowardly and the low-spirited are always afraid of entering it. They are too timorous to face "the rebellious ones", i.e. the evil ones and their own evil inclinations. They desire to enter Heaven without deserving it, without any exertion on their part, without facing and fighting their evil passions and without fighting those who stand in their way. They tremble and quail before the trials and tribulations that confront them. But here, too, God has created for every person "two men", i.e. two wise counsellors who encourage him and exhort him not to be afraid of difficulties and to follow undauntedly the path that leads to eternal happiness and everlasting bliss. These two counsellors are (1) human reason and (2) man’s pure and unsullied nature. These two go on telling man and urging him that he need only be up and doing and God will help him. He should boldly face trials and God will make everything easy for him, and he will come out of the struggle victorious and triumphant. Most men, however, wish that the power of their enemies should break of itself, but it cannot break without their using the weapon of self-sacrifice. "Forty years", as hinted in 5:27 below, is the time required by man to attain to perfect manhood. This is a sufficiently long time. If he does not mend his ways during this period and defies the dictates of reason and conscience, he is lost, and there is little hope for him. But if he makes up his mind boldly to meet the evil influences, he may be saved. He need only take heart and make bold to enter the struggle, and what appears to him to be a thick jungle of difficulties will turn out to be a garden, the seeming "Hell" assuming the form of a veritable "Heaven".
a
3:161; 5:12; 9:51.
2
قرآن مجید کے رُو سے غالباً حضرت موسٰیؑ اور حضرت ہارونؑ مراد ہیں یا یشوع اور کالب (بائبل کے بیان کے مطابق) جو اس ملک کا حال دریافت کرنے کے لئے بھیجے گئے تھے (گنتی باب۱۴ آیت۵‘۶)
a
3:161; 5:12; 9:51.
660
Important Words:
علیھم (against them). The word علی as a particle has several meanings. Here it gives the meaning of "against" (Lane). The Quran says: ولھم علی ذنب i.e. and they have a crime or offence standing against me (26:15). In his Arabic Grammar, Wright says that the particle علی is sometimes used in "a hostile sense in which case it can be generally rendered as 'against' or 'upon', as in خرج علیه i.e. he went out against him or he rebelled against him."
Commentary:
The two "men" spoken of here are generally supposed to be Joshua, the son of Nun, and Caleb, the son of Jephunneh (Num. 14:6). But from the context Moses and Aaron appear more likely to be the two "men" here referred to.
The word رجل (man) is thus here expressive of manliness and courage. By using this word, the Quran means to say that of that big host of cowardly people there were only two men who were truly brave and courageous. That these two brave men were Moses and Aaron themselves may also be inferred from the fact that when these two "men" spoke to their people, and urged them to "enter" the land, the latter, in reply, addressed none other but Moses, saying, O Moses, we will never enter it so long as they remain in it (5:25), thus making it clear that it was Moses himself who had spoken to them the words contained in this verse. Again, when the people refused to obey Moses, he is reported to have prayed to God, saying, My Lord, I have power over none but myself and my brother, therefore make Thou a distinction between us and the rebellious people (5:26). Now, if the two "men" had been other than Moses and Aaron, they should have certainly been included in his prayer by Moses, because they had deserved it by boldly offering to enter the land in spite of resistance, exhorting others also to do so. But Moses prayed only for himself and his brother, which shows that the two men whom God praises as "men", (i.e. brave men) and of whom He speaks as His favoured ones were Moses and Aaron themselves. God does not name them but simply speaks of them as رجلان i.e. "two brave men" in order to praise their manliness and courage and at the same time to condemn by implication the cowardice of the other Israelites who were with them.
The expression, enter the gate advancing against them, possesses a spiritual connotation as well. For every person there is a "holy land", which is his goal and paradise. Allah has "ordained" this "holy land" for man (5:22) because he has been created for it. But the cowardly and the low-spirited are always afraid of entering it. They are too timorous to face "the rebellious ones", i.e. the evil ones and their own evil inclinations. They desire to enter Heaven without deserving it, without any exertion on their part, without facing and fighting their evil passions and without fighting those who stand in their way. They tremble and quail before the trials and tribulations that confront them. But here, too, God has created for every person "two men", i.e. two wise counsellors who encourage him and exhort him not to be afraid of difficulties and to follow undauntedly the path that leads to eternal happiness and everlasting bliss. These two counsellors are (1) human reason and (2) man’s pure and unsullied nature. These two go on telling man and urging him that he need only be up and doing and God will help him. He should boldly face trials and God will make everything easy for him, and he will come out of the struggle victorious and triumphant. Most men, however, wish that the power of their enemies should break of itself, but it cannot break without their using the weapon of self-sacrifice. "Forty years", as hinted in 5:27 below, is the time required by man to attain to perfect manhood. This is a sufficiently long time. If he does not mend his ways during this period and defies the dictates of reason and conscience, he is lost, and there is little hope for him. But if he makes up his mind boldly to meet the evil influences, he may be saved. He need only take heart and make bold to enter the struggle, and what appears to him to be a thick jungle of difficulties will turn out to be a garden, the seeming "Hell" assuming the form of a veritable "Heaven".
a
3:161; 5:12; 9:51.
734
The "two men" spoken of here are generally supposed to be Joshua, the son of Nun; and Caleb, the son of Jephunneh (Num. 14:6). But from the context Moses and Aaron appear more likely to be the "two men" here referred to. The word Rajul (man) is expressive of manliness and courage. That these two brave men were Moses and Aaron themselves may also be inferred from the fact that Moses prayed for himself and his brother, Aaron (5:26). God does not name these two men but simply speaks of them as "two brave men" in order to praise their manliness and courage and also to condemn by implication the cowardice of the other Israelites who were with them.
فَإِنَّكُمْ وَمَا تَعْبُدُونَ