بِاَنَّ
Appears 14 times in Quran
Occurrences in Quran
Found 14 verses containing "بِاَنَّ".
ذٰلِکَ بِاَنَّ اللّٰہَ نَزَّلَ الۡکِتٰبَ بِالۡحَقِّ ۗ وَاِنَّ الَّذِیۡنَ اخۡتَلَفُوۡا فِی الۡکِتٰبِ لَفِیۡ شِقَاقٍۭ بَعِیۡدٍ
17:106.
عربی عبارت کے مفہوم میں ’’مبتلا‘‘ شامل ہے لیکن آدابِ قرآنی کی وجہ سے ’’مبتلا‘‘ کو خطوط میں لکھا گیا ہے ورنہ فِیْ کے معنے عربی میں ’’مبتلا‘‘ اور پڑا ہوا ہونے کے بھی ہوتے ہیں۔
17:106.
17:106.
Commentary:
The estrangement of the disbelievers from the truth and their long association with falsehood have made them callous and incapable of knowing and accepting the Quranic revelation. Just as a sick person sometimes loses his faculty of taste and consequently declines to partake of delicious things, similarly these people, owing to their lack of contact with truth for a long time, have become inclined to reject the word of God. They prefer small worldly gains to the great spiritual and material advantages that would certainly have accrued to them, if they had accepted the truth. The words فی شقاق بعید i.e. "gone far in enmity" signify that there has come to exist a wide gulf between these people on the one hand and the truth on the other.
a
17:106.
4
عربی عبارت کے مفہوم میں ’’مبتلا‘‘ شامل ہے لیکن آدابِ قرآنی کی وجہ سے ’’مبتلا‘‘ کو خطوط میں لکھا گیا ہے ورنہ فِیْ کے معنے عربی میں ’’مبتلا‘‘ اور پڑا ہوا ہونے کے بھی ہوتے ہیں۔
a
17:106.
183
Commentary:
The estrangement of the disbelievers from the truth and their long association with falsehood have made them callous and incapable of knowing and accepting the Quranic revelation. Just as a sick person sometimes loses his faculty of taste and consequently declines to partake of delicious things, similarly these people, owing to their lack of contact with truth for a long time, have become inclined to reject the word of God. They prefer small worldly gains to the great spiritual and material advantages that would certainly have accrued to them, if they had accepted the truth. The words فی شقاق بعید i.e. "gone far in enmity" signify that there has come to exist a wide gulf between these people on the one hand and the truth on the other.
e
17:106.
بَشِّرِ الۡمُنٰفِقِیۡنَ بِاَنَّ لَہُمۡ عَذَابًا اَلِیۡمًا
9:3.
9:3.
9:3.
e
9:3.
a
9:3.
e
9:3.
۞ لَتَجِدَنَّ اَشَدَّ النَّاسِ عَدٰوَۃً لِّلَّذِیۡنَ اٰمَنُوا الۡیَہُوۡدَ وَالَّذِیۡنَ اَشۡرَکُوۡا ۖ وَلَتَجِدَنَّ اَقۡرَبَہُمۡ مَّوَدَّۃً لِّلَّذِیۡنَ اٰمَنُوا الَّذِیۡنَ قَالُوۡۤا اِنَّا نَصٰرٰی ۚ ذٰلِکَ بِاَنَّ مِنۡہُمۡ قِسِّیۡسِیۡنَ وَرُہۡبَانًا وَّاَنَّہُمۡ لَا یَسۡتَکۡبِرُوۡنَ
Qissis means, the head or chief of the Christians in knowledge or science; a learned man of the Christians who has sought after and acquired great knowledge; an intelligent and learned man (Lane).
Ruhban is the plural of Rahib which means an ascetic, a Christian monk; a religious recluse; one who devotes himself to religious services or exercises in a cell or monastery (Lane).
This state of affairs, however, was not to last for ever. The Qur’an elsewhere warns Muslims that they were destined to suffer most grievously at the hands of Christians who would attack them from all sides (21:97). In the Hadith also there are prophecies to this effect. The verse applies only to the Christians of the Holy Prophet’s time. History bears out this inference. Najashi, the Christian King of Abyssinia, gave shelter to Muslim refugees; and Muqauqas, the Christian ruler of Egypt, sent presents to the Holy Prophet. Humility seemed to be one of the chief characteristics of the early Christians. This is evident from the different ways in which the epistles of the Holy Prophet were treated by the King of Persia, who was a heathen, and by Heraclius, Emperor of the Eastern Roman Empire, who was a Christian. The former tore the letter to pieces, while the latter received it with respect and even evinced some inclination towards Islam.
Important Words:
قسیسین (savants) is the plural of قسیس which is formed from قس. They say قسه i.e. he sought after or pursued it; or he sought after or pursued it leisurely or repeatedly or by degrees. The word also means, he became a قسیس which means, the head or chief of the Christians in knowledge or science, or one of their heads or chiefs; a learned man of the Christians who has sought after and acquired great knowledge; an intelligent and learned man (Lane).
رھبانا (monks) is the plural of راھب which is derived from رھب which means, he feared, or he feared with caution. راھبmeans, a fearer or a cautious fearer; a fearer of God; an ascetic, because he fears God much; a Christian devotee or monk; a religious recluse; one who devotes himself to religious services or exercises in a cell or monastery. رھبانیة means the state of a (monk), and راھب signifies excess in religious exercises and discipline and detaching oneself from mankind; monkery; asceticism (Lane).
Commentary:
As a rule, the followers of a new Prophet meet with greater opposition from the followers of the Prophet immediately preceding him than from the followers of those Prophets who had appeared in the remote past. But, contrary to this general practice, Jews, who should have been less inimically disposed towards the Muslims than Christians, proved at least in the Holy Prophet’s time to be bitterer enemies of Islam than Christians, who were comparatively less inimical. This state of affairs, however, was not to last forever. The Quran elsewhere warns Muslims that they were destined to suffer most grievously at the hands of Christians, who would attack them from all directions, (21:97). In the Hadith also there are prophecies to this effect. So the verse under comment may not be taken to apply to Christians of all times but only to those of the Holy Prophet’s time who lived round about him; and history bears out this inference. Najjashi, the Christian King of Abyssinia, gave shelter to Muslim refugees; and Muqauqas the Christian ruler of Egypt, sent presents to the Holy Prophet.
It appears that humility formed one of the chief characteristics of early Christians, and the teachings of Jesus about turning the other cheek to the striker seems to have exercised its influence on their lives for some centuries. This is evident from the different ways in which the epistles of the Holy Prophet were treated by the King of Persia, who was a heathen, and by Heraclius, Emperor of the Eastern Roman Empire, who was a Christian. The former tore the letter to pieces, while the latter received it respectfully and even evinced some inclination towards Islam.
So long as the above qualities formed distinctive features of the Christian character, Muslims generally met with fairer treatment at their hands. But as time passed, these qualities gradually took leave of them and now there are very few among Christian divines and religious leaders who are engaged in real and honest religious research, withdrawing from the cares of the world and taking an active and living interest in spiritual matters. Christian scholars began to meddle in politics in the 13th or 14th century, with the result that they became hostile to Islam.
391
قِسِّيْس (Qissis) 的意思是有知识或科学知识的基督徒的首脑人物; 一个明智而有学识的人 (Lane)。
392
رُهْبَانْ (Ruhban) 是 رَاهِبْ (Rahib) 的复数, 意思是: 苦行者、基督教修道士; 宗教隐士; 在修道院或其密室中把自己贡献给宗教工作或修业的人。(Lane)
713
Important Words:
قسیسین (savants) is the plural of قسیس which is formed from قس. They say قسه i.e. he sought after or pursued it; or he sought after or pursued it leisurely or repeatedly or by degrees. The word also means, he became a قسیس which means, the head or chief of the Christians in knowledge or science, or one of their heads or chiefs; a learned man of the Christians who has sought after and acquired great knowledge; an intelligent and learned man (Lane).
رھبانا (monks) is the plural of راھب which is derived from رھب which means, he feared, or he feared with caution. راھبmeans, a fearer or a cautious fearer; a fearer of God; an ascetic, because he fears God much; a Christian devotee or monk; a religious recluse; one who devotes himself to religious services or exercises in a cell or monastery. رھبانیة means the state of a (monk), and راھب signifies excess in religious exercises and discipline and detaching oneself from mankind; monkery; asceticism (Lane).
Commentary:
As a rule, the followers of a new Prophet meet with greater opposition from the followers of the Prophet immediately preceding him than from the followers of those Prophets who had appeared in the remote past. But, contrary to this general practice, Jews, who should have been less inimically disposed towards the Muslims than Christians, proved at least in the Holy Prophet’s time to be bitterer enemies of Islam than Christians, who were comparatively less inimical. This state of affairs, however, was not to last forever. The Quran elsewhere warns Muslims that they were destined to suffer most grievously at the hands of Christians, who would attack them from all directions, (21:97). In the Hadith also there are prophecies to this effect. So the verse under comment may not be taken to apply to Christians of all times but only to those of the Holy Prophet’s time who lived round about him; and history bears out this inference. Najjashi, the Christian King of Abyssinia, gave shelter to Muslim refugees; and Muqauqas the Christian ruler of Egypt, sent presents to the Holy Prophet.
It appears that humility formed one of the chief characteristics of early Christians, and the teachings of Jesus about turning the other cheek to the striker seems to have exercised its influence on their lives for some centuries. This is evident from the different ways in which the epistles of the Holy Prophet were treated by the King of Persia, who was a heathen, and by Heraclius, Emperor of the Eastern Roman Empire, who was a Christian. The former tore the letter to pieces, while the latter received it respectfully and even evinced some inclination towards Islam.
So long as the above qualities formed distinctive features of the Christian character, Muslims generally met with fairer treatment at their hands. But as time passed, these qualities gradually took leave of them and now there are very few among Christian divines and religious leaders who are engaged in real and honest religious research, withdrawing from the cares of the world and taking an active and living interest in spiritual matters. Christian scholars began to meddle in politics in the 13th or 14th century, with the result that they became hostile to Islam.
785
Qissis means, the head or chief of the Christians in knowledge or science; a learned man of the Christians who has sought after and acquired great knowledge; an intelligent and learned man (Lane).
786
Ruhban is the plural of Rahib which means an ascetic, a Christian monk; a religious recluse; one who devotes himself to religious services or exercises in a cell or monastery (Lane).
787
This state of affairs, however, was not to last for ever. The Qur’an elsewhere warns Muslims that they were destined to suffer most grievously at the hands of Christians who would attack them from all sides (21:97). In the Hadith also there are prophecies to this effect. The verse applies only to the Christians of the Holy Prophet’s time. History bears out this inference. Najashi, the Christian King of Abyssinia, gave shelter to Muslim refugees; and Muqauqas, the Christian ruler of Egypt, sent presents to the Holy Prophet. Humility seemed to be one of the chief characteristics of the early Christians. This is evident from the different ways in which the epistles of the Holy Prophet were treated by the King of Persia, who was a heathen, and by Heraclius, Emperor of the Eastern Roman Empire, who was a Christian. The former tore the letter to pieces, while the latter received it with respect and even evinced some inclination towards Islam.
ذٰلِکَ بِاَنَّ اللّٰہَ لَمۡ یَکُ مُغَیِّرًا نِّعۡمَۃً اَنۡعَمَہَا عَلٰی قَوۡمٍ حَتّٰی یُغَیِّرُوۡا مَا بِاَنۡفُسِہِمۡ ۙ وَاَنَّ اللّٰہَ سَمِیۡعٌ عَلِیۡمٌ
مسلمانوں کو اس آیت سے یہ دھوکا لگا ہوا ہے کہ جب تک کوئی قوم ظاہری سامان پیدا نہ کرے اس کو ترقی نہیں ملتی حالانکہ اس آیت میں یہ ذکر نہیں۔ بلکہ یہ ذکر ہے کہ اللہ تعالیٰ اگر کسی قوم کو کوئی نعمت دیتا ہے تو اس وقت تک وہ نعمت نہیں چھینتا‘ جب تک اس کا دل نہ خراب ہو جائے۔ اور جو دوسرا مضمون مسلمان سمجھ رہے ہیں وہ تو سب نبیوں کے وقت میں غلط ہو چکا ہے یعنی باوجود ظاہری سامان پیدا نہ کرنے کے بلکہ اپنے موجودہ اموال کو بھی خدا کی راہ میں خرچ کر دینے کے نبیوں کی جماعتیں ہمیشہ ترقی کرتی رہیں اور دشمنوں پر غالب آتی رہیں۔ ہاں دوسری آیتوں میں یہ مضمون بھی بیان ہے کہ مومنوں کو قانون قدر
13:12.
The verse states a general Divine law that God never deprives a people of a favour which He had conferred upon them until there is first a change for the worse in their own condition.
13:12.
Commentary:
The word ذالك (this) refers to the punishment spoken of in the previous verse. The disbelievers rejected the Signs of Allah, so Allah destroyed them for their rebellion and sins. God sent His punishment on the people because they had brought about a change in their hearts. The verse states a general law of God which is to the effect that God never deprives a people of a favour which He had conferred upon them until there is first a change in their own hearts for the worse. For instance, if God grants a people dominion and power, He does not take it away from them until they lose their virtues and become wicked. The verse should also prove an eye-opener for present-day Muslims from whom God has definitely withdrawn His favour.
g
13:12.
549
这节经文提及安拉一个一般性法则: 安拉从来也不会剥夺他降给一个民族的一种恩惠, 除非那个民族的内心开始向坏的方面转变。
1
مسلمانوں کو اس آیت سے یہ دھوکا لگا ہوا ہے کہ جب تک کوئی قوم ظاہری سامان پیدا نہ کرے اس کو ترقی نہیں ملتی حالانکہ اس آیت میں یہ ذکر نہیں۔ بلکہ یہ ذکر ہے کہ اللہ تعالیٰ اگر کسی قوم کو کوئی نعمت دیتا ہے تو اس وقت تک وہ نعمت نہیں چھینتا‘ جب تک اس کا دل نہ خراب ہو جائے۔ اور جو دوسرا مضمون مسلمان سمجھ رہے ہیں وہ تو سب نبیوں کے وقت میں غلط ہو چکا ہے یعنی باوجود ظاہری سامان پیدا نہ کرنے کے بلکہ اپنے موجودہ اموال کو بھی خدا کی راہ میں خرچ کر دینے کے نبیوں کی جماعتیں ہمیشہ ترقی کرتی رہیں اور دشمنوں پر غالب آتی رہیں۔ ہاں دوسری آیتوں میں یہ مضمون بھی بیان ہے کہ مومنوں کو قانون قدر
c
13:12.
1142
Commentary:
The word ذالك (this) refers to the punishment spoken of in the previous verse. The disbelievers rejected the Signs of Allah, so Allah destroyed them for their rebellion and sins. God sent His punishment on the people because they had brought about a change in their hearts. The verse states a general law of God which is to the effect that God never deprives a people of a favour which He had conferred upon them until there is first a change in their own hearts for the worse. For instance, if God grants a people dominion and power, He does not take it away from them until they lose their virtues and become wicked. The verse should also prove an eye-opener for present-day Muslims from whom God has definitely withdrawn His favour.
a
13:12.
1132
The verse states a general Divine law that God never deprives a people of a favour which He had conferred upon them until there is first a change for the worse in their own condition.
۞ اِنَّ اللّٰہَ اشۡتَرٰی مِنَ الۡمُؤۡمِنِیۡنَ اَنۡفُسَہُمۡ وَاَمۡوٰلَہُمۡ بِاَنَّ لَہُمُ الۡجَنَّۃَ ۚ یُقٰتِلُوۡنَ فِیۡ سَبِیۡلِ اللّٰہِ فَیَقۡتُلُوۡنَ وَیُقۡتَلُوۡنَ ۖ وَعۡدًا عَلَیۡہِ حَقًّا فِی التَّوۡرٰٮۃِ وَالۡاِنۡجِیۡلِ وَالۡقُرۡاٰنِ ۚ وَمَنۡ اَوۡفٰی بِعَہۡدِہٖ مِنَ اللّٰہِ ۚ فَاسۡتَبۡشِرُوۡا بِبَیۡعِکُمُ الَّذِیۡ بَایَعۡتُمۡ بِہٖ ۚ وَذٰلِکَ ہُوَ الۡفَوۡزُ الۡعَظِیۡمُ
یعنی خداتعالیٰ پر۔
4:75; 61:11-12.
3:196; 61:5.
Torah (Deut. 6:3-5) and Gospel (Matt. 19:21 & 27-29).
4:75; 61:11-12.
3:196; 61:5.
Commentary:
The words, an unfailing promise that He has made incumbent on Himself in the Torah and the Gospel and the Quran, mean that the Torah, the Gospel and the Quran contain clear promises of divine favour and assistance for those who strive in the cause of God with their persons and property. The promise is general, but was to apply to Muslims alone after Islam had abrogated other religions. These words may also mean that the people of whom God purchased their lives and property in exchange for Heaven, viz. the Companions of the Holy Prophet of Islam, have been spoken of and commended in all the three Books, i.e. not only in the Quran, but in the Torah and the Gospels as well.
a
4:75; 61:11-12.
b
3:196; 61:5.
1
یعنی خداتعالیٰ پر۔
a
4:75; 61:11-12.
b
3:196; 61:5.
1260
Commentary:
The words, an unfailing promise that He has made incumbent on Himself in the Torah and the Gospel and the Quran, mean that the Torah, the Gospel and the Quran contain clear promises of divine favour and assistance for those who strive in the cause of God with their persons and property. The promise is general, but was to apply to Muslims alone after Islam had abrogated other religions. These words may also mean that the people of whom God purchased their lives and property in exchange for Heaven, viz. the Companions of the Holy Prophet of Islam, have been spoken of and commended in all the three Books, i.e. not only in the Quran, but in the Torah and the Gospels as well.
a
4:75; 61:11-12.
b
3:196; 61:5.
1219
Torah (Deut. 6:3-5) and Gospel (Matt. 19:21 & 27-29).
ذٰلِکَ بِاَنَّ اللّٰہَ ہُوَ الۡحَقُّ وَاَنَّہٗ یُحۡیِ الۡمَوۡتٰی وَاَنَّہٗ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
2:74; 30:51; 35:10; 41:40; 42:10; 57:18.
2:74; 30:51; 35:10; 41:40; 42:10; 57:18.
2:74; 30:51; 35:10; 41:40; 42:10; 57:18.
Commentary:
The verse purports to say that the inescapable inference from the preceding verse is (1) that God is الحق i.e. His existence is an established fact and He is the Creator Who creates according to the requirements of wisdom and justice; (2) that He infuses new life into a spiritually dead people and (3) that He has the power to do all things which are in accordance with His design and device and which fulfil His purpose.
The word الموتی (the dead) here specially signifies those who are spiritually dead. The physically dead are mentioned in the next verse.
d
2:74; 30:51; 35:10; 41:40; 42:10; 57:18.
a
2:74; 30:51; 35:10; 41:40; 42:10; 57:18.
2442
Commentary:
The verse purports to say that the inescapable inference from the preceding verse is (1) that God is الحق i.e. His existence is an established fact and He is the Creator Who creates according to the requirements of wisdom and justice; (2) that He infuses new life into a spiritually dead people and (3) that He has the power to do all things which are in accordance with His design and device and which fulfil His purpose.
The word الموتی (the dead) here specially signifies those who are spiritually dead. The physically dead are mentioned in the next verse.
c
2:74; 30:51; 35:10; 41:40; 42:10; 57:18.
ذٰلِکَ بِاَنَّ اللّٰہَ یُوۡلِجُ الَّیۡلَ فِی النَّہَارِ وَیُوۡلِجُ النَّہَارَ فِی الَّیۡلِ وَاَنَّ اللّٰہَ سَمِیۡعٌۢ بَصِیۡرٌ
3:28; 31:30; 35:14; 57:7.
3:28; 31:30; 35:14; 57:7.
Nahar (day) in the verse represents power and prosperity and Lail (night) signifies the loss of power combined with national decline and decadence. The verse uses this metaphor to point to the fact hinted at in the preceding verse that the night of misery and oppression to which Muslims were subjected for so long was about to pass away and the day of their glory and might was about to dawn.
31:30; 35:14; 57:7.
Commentary:
The word النھار (day) in the verse represents power and prosperity and اللیل (night) signifies the loss of power combined with decline and decadence. The verse uses this metaphor to point to the fact hinted at in the preceding verse that the night of misery and oppression to which Muslims were subjected for so long was about to pass away and the day of their glory and might was about to dawn. The verse further consoles and comforts the oppressed Muslims that God is not oblivious of their troubles.
From Him nothing is hidden and He hears their prayers.
c
3:28; 31:30; 35:14; 57:7.
a
31:30; 35:14; 57:7.
2491
Commentary:
The word النھار (day) in the verse represents power and prosperity and اللیل (night) signifies the loss of power combined with decline and decadence. The verse uses this metaphor to point to the fact hinted at in the preceding verse that the night of misery and oppression to which Muslims were subjected for so long was about to pass away and the day of their glory and might was about to dawn. The verse further consoles and comforts the oppressed Muslims that God is not oblivious of their troubles.
From Him nothing is hidden and He hears their prayers.
a
3:28; 31:30; 35:14; 57:7.
1969
Nahar (day) in the verse represents power and prosperity and Lail (night) signifies the loss of power combined with national decline and decadence. The verse uses this metaphor to point to the fact hinted at in the preceding verse that the night of misery and oppression to which Muslims were subjected for so long was about to pass away and the day of their glory and might was about to dawn.
ذٰلِکَ بِاَنَّ اللّٰہَ ہُوَ الۡحَقُّ وَاَنَّ مَا یَدۡعُوۡنَ مِنۡ دُوۡنِہٖ ہُوَ الۡبٰطِلُ وَاَنَّ اللّٰہَ ہُوَ الۡعَلِیُّ الۡکَبِیۡرُ
20:115; 23:117; 24:26.
20:115; 23:117; 24:26.
20:115; 23:117; 24:26.
Commentary:
The metaphor of the last verse is continued in the present verse. It purports to say that Muslims will grow and prosper because God is Truth. He has revealed the truth which the Muslims follow and practise. Islam has come to stay because it is truth and truth is invincible while falsehood is perishable.
The words "Allah is the High, the Great" signify that it is impossible that a dispensation established by God should fail, as this would constitute a serious reflection on His Greatness and Glory.
d
20:115; 23:117; 24:26.
b
20:115; 23:117; 24:26.
2492
Commentary:
The metaphor of the last verse is continued in the present verse. It purports to say that Muslims will grow and prosper because God is Truth. He has revealed the truth which the Muslims follow and practise. Islam has come to stay because it is truth and truth is invincible while falsehood is perishable.
The words "Allah is the High, the Great" signify that it is impossible that a dispensation established by God should fail, as this would constitute a serious reflection on His Greatness and Glory.
b
20:115; 23:117; 24:26.
ذٰلِکَ بِاَنَّ اللّٰہَ ہُوَ الۡحَقُّ وَاَنَّ مَا یَدۡعُوۡنَ مِنۡ دُوۡنِہِ الۡبٰطِلُ وَاَنَّ اللّٰہَ ہُوَ الۡعَلِیُّ الۡکَبِیۡرُ
بَاطِلٌ کے معنے جھوٹے کے بھی ہیں اور تباہ ہونے والے کے بھی۔ چونکہ یہ حقّ کے مقابلہ کا لفظ ہے‘ اس لئے باطل کے ہم نے وہی دونوں معنے کیے ہیں جو حقّ کے مقابل کے ہیں۔
Commentary:
The verse means to say that the whole phenomenon of the creation of universe and the laws that govern it and also those that determine the rise and fall of nations lead to but one conclusion that Allah is the Only True God, and that all else is false and perishable.
2
بَاطِلٌ کے معنے جھوٹے کے بھی ہیں اور تباہ ہونے والے کے بھی۔ چونکہ یہ حقّ کے مقابلہ کا لفظ ہے‘ اس لئے باطل کے ہم نے وہی دونوں معنے کیے ہیں جو حقّ کے مقابل کے ہیں۔
3054
Commentary:
The verse means to say that the whole phenomenon of the creation of universe and the laws that govern it and also those that determine the rise and fall of nations lead to but one conclusion that Allah is the Only True God, and that all else is false and perishable.
وَبَشِّرِ الۡمُؤۡمِنِیۡنَ بِاَنَّ لَہُمۡ مِّنَ اللّٰہِ فَضۡلًا کَبِیۡرًا
ذٰلِکَ بِاَنَّ اللّٰہَ مَوۡلَی الَّذِیۡنَ اٰمَنُوۡا وَاَنَّ الۡکٰفِرِیۡنَ لَا مَوۡلٰی لَہُمۡ
3:151; 8:41.
3:151; 8:41.
3:151; 8:41.
b
3:151; 8:41.
b
3:151; 8:41.
a
3:151; 8:41.
ذٰلِکَ بِاَنَّ الَّذِیۡنَ کَفَرُوا اتَّبَعُوا الۡبٰطِلَ وَاَنَّ الَّذِیۡنَ اٰمَنُوا اتَّبَعُوا الۡحَقَّ مِنۡ رَّبِّہِمۡ ۚ کَذٰلِکَ یَضۡرِبُ اللّٰہُ لِلنَّاسِ اَمۡثٰلَہُمۡ
بِاَنَّ رَبَّکَ اَوۡحٰی لَہَا
地球将抛出所有的财宝, 因为安拉命令它照办。单词 اَوْحٰی (Auha) 的意思是: 他命令 (اَقْرَبْ, Aqrab)。
اس آیت سے پتہ لگتا ہے کہ جو معنے ہم نے اوپر کیے ہیں وہی درست ہیں کیونکہ اس میں بتایا گیا ہے کہ زمین کا یہ زلزلہ طبعی حالات کے ماتحت نہیں آرہا‘ بلکہ رسول کریم صلی اللہ علیہ وسلم کے زمانہ سے زمین کو حکم دے دیا گیا تھا کہ وہ آخری زمانہ میں ان حالات کو ظاہر کر دے گا۔
The earth will throw out its treasures because God had commanded her to do so, the word Auha meaning, he commanded (Aqrab).
Commentary:
At about 65 places in the Quran, excluding the present verse, wherever the word وحی has been used, it is followed by the preposition الی . In the verse under comment, however, it is followed by the particle ل which being synonymous with فیmeans, "concerning," and the verse means, the Lord has sent down the revelation concerning her, the recipient of the revelation—the Holy Prophet—being left unmentioned. The word أوحـی also means, he commanded. In this sense of the word, the verse would mean that the earth will throw out its treasures because it is commanded by God to do so.
1757
地球将抛出所有的财宝, 因为安拉命令它照办。单词 اَوْحٰی (Auha) 的意思是: 他命令 (اَقْرَبْ, Aqrab)。
1
اس آیت سے پتہ لگتا ہے کہ جو معنے ہم نے اوپر کیے ہیں وہی درست ہیں کیونکہ اس میں بتایا گیا ہے کہ زمین کا یہ زلزلہ طبعی حالات کے ماتحت نہیں آرہا‘ بلکہ رسول کریم صلی اللہ علیہ وسلم کے زمانہ سے زمین کو حکم دے دیا گیا تھا کہ وہ آخری زمانہ میں ان حالات کو ظاہر کر دے گا۔
4808
Commentary:
At about 65 places in the Quran, excluding the present verse, wherever the word وحی has been used, it is followed by the preposition الی . In the verse under comment, however, it is followed by the particle ل which being synonymous with فیmeans, "concerning," and the verse means, the Lord has sent down the revelation concerning her, the recipient of the revelation—the Holy Prophet—being left unmentioned. The word أوحـی also means, he commanded. In this sense of the word, the verse would mean that the earth will throw out its treasures because it is commanded by God to do so.
3406
The earth will throw out its treasures because God had commanded her to do so, the word Auha meaning, he commanded (Aqrab).
اَلَمۡ یَعۡلَمۡ بِاَنَّ اللّٰہَ یَرٰی
90:8.
c
90:8.