كَأَنَّهُمْ
Appears 10 times in Quran
Occurrences in Quran
Found 10 verses containing "كَأَنَّهُمْ".
وَلَمَّا جَآءَهُمْ رَسُولٌ مِّنْ عِندِ ٱللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ نَبَذَ فَرِيقٌ مِّنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ كِتَٰبَ ٱللَّهِ وَرَآءَ ظُهُورِهِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ
See 2:90.
3:188.
Commentary:
As pointed out in the preceding verse, the Jews had pledged themselves to their own Prophets that they would accept the Prophet who was to appear from among their brethren, the Ishmaelites, in fulfilment of the prophecies mentioned in the Bible. But although all the signs mentioned in the prophecies concerning the promised Prophet had been fulfilled in the person of the Holy Prophet, yet they persisted in their denial and thus broke their promise and belied their own Scriptures.
The word مصدق has been construed to mean: (1) that the Quran declares the Bible to be true, and (2) that the Quran fulfils the prophecies contained in the Bible. The latter meaning only is applicable here. For here the People of the Book are spoken of as casting the Book of God (the Torah) behind their backs as a result of the fulfilment of its prophecies in the Quran. This cannot be the case, if we follow the first meaning ascribed to the word; for if the Quran declared the Bible to be true, this could not be the cause of the Jews casting their own Book behind their backs. Evidently, the correct meaning is that in spite of the fact that the Quran fulfils the prophecies contained in the Bible, the Jews reject it, and thereby cast their own Book behind their backs.
b
2:90.
c
3:188.
b
See 2:90.
c
3:188.
108
Commentary:
As pointed out in the preceding verse, the Jews had pledged themselves to their own Prophets that they would accept the Prophet who was to appear from among their brethren, the Ishmaelites, in fulfilment of the prophecies mentioned in the Bible. But although all the signs mentioned in the prophecies concerning the promised Prophet had been fulfilled in the person of the Holy Prophet, yet they persisted in their denial and thus broke their promise and belied their own Scriptures.
The word مصدق has been construed to mean: (1) that the Quran declares the Bible to be true, and (2) that the Quran fulfils the prophecies contained in the Bible. The latter meaning only is applicable here. For here the People of the Book are spoken of as casting the Book of God (the Torah) behind their backs as a result of the fulfilment of its prophecies in the Quran. This cannot be the case, if we follow the first meaning ascribed to the word; for if the Quran declared the Bible to be true, this could not be the cause of the Jews casting their own Book behind their backs. Evidently, the correct meaning is that in spite of the fact that the Quran fulfils the prophecies contained in the Bible, the Jews reject it, and thereby cast their own Book behind their backs.
a
See 2:90.
b
3:188.
فَٱصْبِرْ كَمَا صَبَرَ أُو۟لُوا۟ ٱلْعَزْمِ مِنَ ٱلرُّسُلِ وَلَا تَسْتَعْجِل لَّهُمْ ۚ كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوٓا۟ إِلَّا سَاعَةً مِّن نَّهَارٍۭ ۚ بَلَٰغٌ ۚ فَهَلْ يُهْلَكُ إِلَّا ٱلْقَوْمُ ٱلْفَٰسِقُونَ
10:46; 30:56; 79:47.
So severe, swift and overwhelming will be God’s punishment for disbelievers that compared to it a whole life, spent in comfort and ease, would seem to them 'but an hour.'
10:46; 30:56; 79:47.
Commentary:
In this verse the Holy Prophet is told that with his advent a new heaven and a new earth would be born. The old decrepit order would die and a new and better one would emerge from its ruins. But before that great and glorious day his own mettle and that of his followers would be put to a severe test. They will have to bear, with patience and fortitude, like great Prophets of God, very great hardships and privations, and it is after they will come out of the ordeal triumphantly and unscathed that their cause will prevail. That would be a glorious day for believers; and for the disbelievers a time of heart-burning and gnashing of teeth. So severe and swift and overwhelming would be God’s punishment that compared to it a whole life spent in comfort and ease would seem but an "hour".
b
10:46; 30:56; 79:47.
1257
安拉对不信者的惩罚是严厉、神速而势不可挡的。因此, 相比之下, 在安逸舒适中度过的整个一生似乎 “只不过片刻而已。”
c
10:46; 30:56; 79:47.
3787A
Commentary:
In this verse the Holy Prophet is told that with his advent a new heaven and a new earth would be born. The old decrepit order would die and a new and better one would emerge from its ruins. But before that great and glorious day his own mettle and that of his followers would be put to a severe test. They will have to bear, with patience and fortitude, like great Prophets of God, very great hardships and privations, and it is after they will come out of the ordeal triumphantly and unscathed that their cause will prevail. That would be a glorious day for believers; and for the disbelievers a time of heart-burning and gnashing of teeth. So severe and swift and overwhelming would be God’s punishment that compared to it a whole life spent in comfort and ease would seem but an "hour".
a
10:46; 30:56; 79:47.
2736
So severe, swift and overwhelming will be God’s punishment for disbelievers that compared to it a whole life, spent in comfort and ease, would seem to them 'but an hour.'
۞ وَيَطُوفُ عَلَيْهِمْ غِلْمَانٌ لَّهُمْ كَأَنَّهُمْ لُؤْلُؤٌ مَّكْنُونٌ
56:18; 76:20.
غِلْمَان (Ghilman, 青年们) 是 غُلَام (Ghulam, 青年; 仆人; 儿子) 的复数等等。(Lane) 这个词在 «古兰经» 中也用作为 وَلَد (Walad) 的同义词, 意思是儿子 (3:41; 15:54; 19:8; 37:102; 51:29)。وِلْدَان (Wildan, 儿子们) 这词在 «古兰经» 中另外 (76:20) 也用代替 غِلْمَان (Ghilman), 说明在天园中与敬畏的人到处活动的青年将是他们自己的儿子。这节经文也可以指安拉的许诺, 巨大的财富和权力将归穆 斯林以及将伺候他们的成批仆人所有。
یعنی پاکباز۔
56:18; 76:20.
Ghilman (youths) is plural of Ghulam which means, a youth; servant; son; etc. (Lane). The word has also been used in the Qur’an synonymously with Walad in the sense of son (3:41; 15:54; 19:8; 37:102; 51:29). Elsewhere in the Qur’an (76:20), the word Wildan (sons) has been substituted for Ghilman which shows that the youths who will move about in the company of the righteous in Paradise will be their own sons. The verse may also refer to the Divine promise of great wealth and power which was to fall into the possession of the Muslims and to the hosts of servants who were to wait upon them.
56:18; 76:20.
Commentary:
غلمان (youths) is plural of غلام which means, youth; servant; son, etc. (Lane & Aqrab). The word has also been used in the Quran synonymously with ولد in the sense of 'son' (3:41; 15:54; 19:8; 37:102; 51:29). Elsewhere in the Quran (76:20) the word ولدان (sons) has been substituted for غلمان which shows that the youths who will move about in the company of the righteous in Paradise will be their own sons. The verse may also refer to the Divine promise of great wealth and power coming into the possession of the poor Muslims, and to the hosts of servants who were to wait upon them.
d
56:18; 76:20.
1324
غِلْمَان (Ghilman, 青年们) 是 غُلَام (Ghulam, 青年; 仆人; 儿子) 的复数等等。(Lane) 这个词在 «古兰经» 中也用作为 وَلَد (Walad) 的同义词, 意思是儿子 (3:41; 15:54; 19:8; 37:102; 51:29)。وِلْدَان (Wildan, 儿子们) 这词在 «古兰经» 中另外 (76:20) 也用代替 غِلْمَان (Ghilman), 说明在天园中与敬畏的人到处活动的青年将是他们自己的儿子。这节经文也可以指安拉的许诺, 巨大的财富和权力将归穆 斯林以及将伺候他们的成批仆人所有。
3
یعنی پاکباز۔
c
56:18; 76:20.
3946
Commentary:
غلمان (youths) is plural of غلام which means, youth; servant; son, etc. (Lane & Aqrab). The word has also been used in the Quran synonymously with ولد in the sense of 'son' (3:41; 15:54; 19:8; 37:102; 51:29). Elsewhere in the Quran (76:20) the word ولدان (sons) has been substituted for غلمان which shows that the youths who will move about in the company of the righteous in Paradise will be their own sons. The verse may also refer to the Divine promise of great wealth and power coming into the possession of the poor Muslims, and to the hosts of servants who were to wait upon them.
d
56:18; 76:20.
2855
Ghilman (youths) is plural of Ghulam which means, a youth; servant; son; etc. (Lane). The word has also been used in the Qur’an synonymously with Walad in the sense of son (3:41; 15:54; 19:8; 37:102; 51:29). Elsewhere in the Qur’an (76:20), the word Wildan (sons) has been substituted for Ghilman which shows that the youths who will move about in the company of the righteous in Paradise will be their own sons. The verse may also refer to the Divine promise of great wealth and power which was to fall into the possession of the Muslims and to the hosts of servants who were to wait upon them.
خُشَّعًا أَبْصَٰرُهُمْ يَخْرُجُونَ مِنَ ٱلْأَجْدَاثِ كَأَنَّهُمْ جَرَادٌ مُّنتَشِرٌ
70:45.
"Graves" here signifies the houses of disbelievers. At several places in the Qur’an disbelievers have been likened to the dead because of their being completely devoid of spiritual life (27:81; 35:23).
70:45.
Commentary:
'Graves' here means the houses of disbelievers. At several places in the Quran disbelievers have been likened to the dead because of their being completely devoid of spiritual life (27:81; 35:23).
c
70:45.
1339
这里的 “坟墓” 是指不信者之家。«古兰经» 中有几处, 不信者由于毫无精神生活而被比作死者 (27:81, 35:23)。
b
70:45.
4012
Commentary:
'Graves' here means the houses of disbelievers. At several places in the Quran disbelievers have been likened to the dead because of their being completely devoid of spiritual life (27:81; 35:23).
a
70:45.
2899
"Graves" here signifies the houses of disbelievers. At several places in the Qur’an disbelievers have been likened to the dead because of their being completely devoid of spiritual life (27:81; 35:23).
تَنزِعُ ٱلنَّاسَ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُّنقَعِرٍ
69:8.
69:8.
b
69:8.
c
69:8.
4021
Important Words:
منقعر (uprooted) is derived from قعر . They say قعر الشجرہ means, he uprooted the tree. انقعرت الشجرہ means, the tree became uprooted. منقعر means, uprooted (Lane & Aqrab).
c
69:8.
۞ وَإِذَا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسَامُهُمْ ۖ وَإِن يَقُولُوا۟ تَسْمَعْ لِقَوْلِهِمْ ۖ كَأَنَّهُمْ خُشُبٌ مُّسَنَّدَةٌ ۖ يَحْسَبُونَ كُلَّ صَيْحَةٍ عَلَيْهِمْ ۚ هُمُ ٱلْعَدُوُّ فَٱحْذَرْهُمْ ۚ قَٰتَلَهُمُ ٱللَّهُ ۖ أَنَّىٰ يُؤْفَكُونَ
2:205.
A hypocrite lacks self-reliance. He is always in search of someone upon whom to lean. Or, the verse may signify that his interior does not correspond to his exterior. He so conducts himself that while outwardly he appears to be a reasonable, dignified and honest person, inwardly he is quite hollow and rotten to the core. He seeks to please people with his glib talk but, being a coward, he suspects and sees danger everywhere.
2:205.
Important Words:
مسندة (propped up) is derived from سند. They say سند الیه i.e. he leaned, rested or stayed himself against it or upon it. سند فی الجبلmeans, he ascended the mountain. سند (sannada) means, he set up pieces of wood as stays or props against a wall; he wore or clad himself with garments called سند (sanadun). The word also means, a thing upon or against which one leans, rests or stays himself, or a person upon whom one leans; mountain slope (Lane & Aqrab).
Commentary:
In this verse the hypocrites have been compared to blocks of wood propped up, or pieces of wood dressed up with clothes, which signifies that a hypocrite lacks self-reliance. He is always in search of some person or thing upon which to rest or lean. Or the word may signify that his interior does not correspond to his exterior. He so conducts himself that while outwardly he appears to be a reasonable, dignified and honest person, inwardly he is quite hollow and rotten to the core. He seeks to please with his glib talk but, being a coward, he suspects danger in every crisis.
d
2:205.
1431
伪信者缺乏自立精神。他总是寻求可以依赖的人。这节经文也可以表示, 伪信者内外不一。他的做人就是这样, 外表似乎是通情达理、道貌岸然的老实人而内在却十分空虚, 腐朽透顶。他只想花言巧语, 讨好人家, 可是胆小如鼠, 疑心重重, 但见四面楚歌。
a
2:205.
4247
Important Words:
مسندة (propped up) is derived from سند. They say سند الیه i.e. he leaned, rested or stayed himself against it or upon it. سند فی الجبلmeans, he ascended the mountain. سند (sannada) means, he set up pieces of wood as stays or props against a wall; he wore or clad himself with garments called سند (sanadun). The word also means, a thing upon or against which one leans, rests or stays himself, or a person upon whom one leans; mountain slope (Lane & Aqrab).
Commentary:
In this verse the hypocrites have been compared to blocks of wood propped up, or pieces of wood dressed up with clothes, which signifies that a hypocrite lacks self-reliance. He is always in search of some person or thing upon which to rest or lean. Or the word may signify that his interior does not correspond to his exterior. He so conducts himself that while outwardly he appears to be a reasonable, dignified and honest person, inwardly he is quite hollow and rotten to the core. He seeks to please with his glib talk but, being a coward, he suspects danger in every crisis.
d
2:205.
3051
A hypocrite lacks self-reliance. He is always in search of someone upon whom to lean. Or, the verse may signify that his interior does not correspond to his exterior. He so conducts himself that while outwardly he appears to be a reasonable, dignified and honest person, inwardly he is quite hollow and rotten to the core. He seeks to please people with his glib talk but, being a coward, he suspects and sees danger everywhere.
سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَٰنِيَةَ أَيَّامٍ حُسُومًا فَتَرَى ٱلْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ
54:21.
اَعْجَازُ النَّخْلِ کے معنے ہیں اُصُوْلُھَا۔ کھجور کے درخت کی جڑیں (اقرب)
54:21.
54:21.
Important Words:
حسوما (continuously) is derived from حسم. They say حسمه i.e. he cut it off entirely. حسمھم means, he caused them to perish completely. حسم فی العمل means, he laboured hard and wearied himself with continuous work. حسمت الدابة means, I cauterized the beast by successive operations. الایام الحسوم means, evil or unlucky days that are consecutive or permanent, or days preventing good or prosperity; disastrous days (Lane & Aqrab).
صرعٰی (lying prostrate) is the plural of صریع which is derived from صرع. They say صرعه he threw him down on the ground. صریع means, thrown down or prostrated in the ground; affected with epilepsy or madness; slain. One would say رأیت شجرھم صرعٰی i.e. I saw their trees cut down (Lane & Aqrab).
d
54:21.
1
اَعْجَازُ النَّخْلِ کے معنے ہیں اُصُوْلُھَا۔ کھجور کے درخت کی جڑیں (اقرب)
c
54:21.
4344
Important Words:
حسوما (continuously) is derived from حسم. They say حسمه i.e. he cut it off entirely. حسمھم means, he caused them to perish completely. حسم فی العمل means, he laboured hard and wearied himself with continuous work. حسمت الدابة means, I cauterized the beast by successive operations. الایام الحسوم means, evil or unlucky days that are consecutive or permanent, or days preventing good or prosperity; disastrous days (Lane & Aqrab).
صرعٰی (lying prostrate) is the plural of صریع which is derived from صرع. They say صرعه he threw him down on the ground. صریع means, thrown down or prostrated in the ground; affected with epilepsy or madness; slain. One would say رأیت شجرھم صرعٰی i.e. I saw their trees cut down (Lane & Aqrab).
d
54:21.
يَوْمَ يَخْرُجُونَ مِنَ ٱلْأَجْدَاثِ سِرَاعًا كَأَنَّهُمْ إِلَىٰ نُصُبٍ يُوفِضُونَ
36:52; 54:8, 9.
یہاں اگر دنیوی قیامت مراد لی جائے تو اس کے معنے یہ ہوں گے کہ جب دنیوی عذاب آجائے گا اور کفار میں ڈر کے مارے ایک نئی بیداری پیدا ہو جائے گی تو وہ اپنی قبروں میں سے تیزی سے باہر آجائیں گے یعنی زندگی کے شدید آثار ان میں پیدا ہو جائیں گے۔ جیسا کہ فتح مکہ کے بعد مکہ والوں میں پیدا ہوئے اور اتنے تیز آثار زندگی کے پیدا ہوں گے کہ یوں معلوم ہوگا کہ گویا وہ عالی شان ستونوں کی طرف دوڑتے جا رہے ہیں۔ اس کے معنے یہ ہیں کہ اس دن وہ عذاب سے پناہ لینے کی خاطر اپنے لیڈروں کی طرف دوڑ کر آئیں گے۔ چنانچہ فتح مکہ پر یہی حال ہوا۔ کہ رسول کریم صلی اللہ علیہ وسلم نے جب یہ اعلان کیا کہ جو شخص اپنے
36:52; 54:8, 9.
36:52; 50:45; 54:8.
Important Words:
اجداث (graves) being the plural of جدث which means, a grave; a sepulchre (Lane), it stands here for the houses of the disbelievers who were spiritually no better than dead.
نصب means, a thing set up; a mile-stone; a goal or target (Aqrab).
Commentary:
See next verse.
c
36:52; 54:8, 9.
1
یہاں اگر دنیوی قیامت مراد لی جائے تو اس کے معنے یہ ہوں گے کہ جب دنیوی عذاب آجائے گا اور کفار میں ڈر کے مارے ایک نئی بیداری پیدا ہو جائے گی تو وہ اپنی قبروں میں سے تیزی سے باہر آجائیں گے یعنی زندگی کے شدید آثار ان میں پیدا ہو جائیں گے۔ جیسا کہ فتح مکہ کے بعد مکہ والوں میں پیدا ہوئے اور اتنے تیز آثار زندگی کے پیدا ہوں گے کہ یوں معلوم ہوگا کہ گویا وہ عالی شان ستونوں کی طرف دوڑتے جا رہے ہیں۔ اس کے معنے یہ ہیں کہ اس دن وہ عذاب سے پناہ لینے کی خاطر اپنے لیڈروں کی طرف دوڑ کر آئیں گے۔ چنانچہ فتح مکہ پر یہی حال ہوا۔ کہ رسول کریم صلی اللہ علیہ وسلم نے جب یہ اعلان کیا کہ جو شخص اپنے
b
36:52; 50:45; 54:8.
4384
Important Words:
اجداث (graves) being the plural of جدث which means, a grave; a sepulchre (Lane), it stands here for the houses of the disbelievers who were spiritually no better than dead.
نصب means, a thing set up; a mile-stone; a goal or target (Aqrab).
Commentary:
See next verse.
b
36:52; 54:8, 9.
كَأَنَّهُمْ حُمُرٌ مُّسْتَنفِرَةٌ
كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوٓا۟ إِلَّا عَشِيَّةً أَوْ ضُحَىٰهَا
10:46; 30:56; 46:36.
It is not the time, the place, the manner or the form of the punishment that matters. What matters is that disbelievers should realize that when Divine punishment comes, it will be so swift, sudden and severe that they will feel as if the period of their prosperity and enjoyment in the world was of a very short duration—only an evening or a morning.
10:46; 30:56; 46:36; 79:47.
Commentary:
It is disbelievers’ way that whenever they are warned that they will be overtaken by Divine punishment if they rejected the Divine Message they impudently demand from their Prophet, half mockingly and half in doubt, that he should let them know the exact time when the punishment will take place. In verses 43-46 they are told that knowledge of the time when they would render themselves deserving of God’s punishment is within God’s own special prerogative; the Prophet’s duty is only to administer a warning to them. But, says the verse, it is not the time, or the place or the manner or the form of the punishment that matters. What matters is that disbelievers should realize that when Divine punishment comes, it will be so swift, sudden and severe that they will feel as if the period of their prosperity and enjoyment was of a very short duration, and that the punishment had come too soon. This seems to be the purport of vv. 43-47.
a
10:46; 30:56; 46:36.
1597
有关系的并不是惩罚的时间、地点、方式和形式。有关系的是, 不信者应当认识到, 当真主的惩罚来临的时候, 是那么的神速、突然而严厉, 所以他们只感觉到他们在人世的富贵和享乐十分短促--------旦夕而已。
c
10:46; 30:56; 46:36; 79:47.
4570A
Commentary:
It is disbelievers’ way that whenever they are warned that they will be overtaken by Divine punishment if they rejected the Divine Message they impudently demand from their Prophet, half mockingly and half in doubt, that he should let them know the exact time when the punishment will take place. In verses 43-46 they are told that knowledge of the time when they would render themselves deserving of God’s punishment is within God’s own special prerogative; the Prophet’s duty is only to administer a warning to them. But, says the verse, it is not the time, or the place or the manner or the form of the punishment that matters. What matters is that disbelievers should realize that when Divine punishment comes, it will be so swift, sudden and severe that they will feel as if the period of their prosperity and enjoyment was of a very short duration, and that the punishment had come too soon. This seems to be the purport of vv. 43-47.
c
10:46; 30:56; 46:36.
3249
It is not the time, the place, the manner or the form of the punishment that matters. What matters is that disbelievers should realize that when Divine punishment comes, it will be so swift, sudden and severe that they will feel as if the period of their prosperity and enjoyment in the world was of a very short duration—only an evening or a morning.