بِٱلْبُشْرَىٰ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "بِٱلْبُشْرَىٰ".
وَلَقَدْ جَآءَتْ رُسُلُنَآ إِبْرَٰهِيمَ بِٱلْبُشْرَىٰ قَالُوا۟ سَلَٰمًا ۖ قَالَ سَلَٰمٌ ۖ فَمَا لَبِثَ أَن جَآءَ بِعِجْلٍ حَنِيذٍ
15:52; 51:25.
15:53; 51:26.
谁是 “使者” 这个问题上存在着许多不同意见。有些人认为他们是人, 另一些人认为他们是天使。前一种意见看来更合情理。伊布拉欣和鲁特两个都是外地人。安拉很可能命令该地几个虔诚的人在他的民族遭受灾难之前把鲁特带去一个安全的地方。也应该记得, 这些 ‘使者’ 并不是来作第一次关於惩罚的警告的。鲁特的民族已经受到过惩罚的警告(15:65)。‘使者’只是来通知他, 警告过的那个惩罚的约定时刻已经到来。
伊布拉欣的真名叫阿布拉姆 (اَبْرَامْ, Abram,)。在伊司马仪出生以后, 按照安拉亲自的命令, 他开始被称为阿布拉哈姆 (اَبْرَهَامْ, Abraham), 意为 ‘大众之父’ 或 ‘许多民族之父’。他的后裔的一个支系, 以色列人, 生活在迦南; 而另外一个支系, 伊司马仪人, 生活在阿拉伯。
جو آنے والے تھے انہوں نے سَلَامًا کہا تھا۔ جو جملہ فعلیہ اور عارضی دعا کو ظاہر کرتا ہے۔ حضرت ابراہیمؑ نے سَلَا مٌ کہا۔ جو جملہ اسمیّہ ہے اور مستقل دعا پر دلالت کرتا ہے۔ اس میں آنے والے لوگوں اور ابراہیمؑ کے ایمان کا درجہ بیان کیا گیا ہے۔
15:52; 51:25.
15:53; 51:26.
There exists much difference of opinion as to who the 'messengers' were. Some hold them to be human beings, others think that they were angels. The former view appears to be more akin to truth and reality. Both Abraham and Lot being strangers in the land, it is quite possible that God had enjoined some pious men of that locality to take Lot to a safe place before the visitation actually overtook his people. It should also be remembered that these 'messengers' had not come to give the first warning of the punishment. Lot’s people had already been threatened with punishment (15:65). The 'messengers' came only to inform him that the appointed hour of the threatened punishment had arrived.
Abraham’s real name was Abram. After the birth of Ishmael, according to God’s own command, he came to be called Abraham which means the 'Father of multitudes' or the 'Father of many nations.' One branch of his progeny, the Israelites, lived in Canaan and the other, the Ishmaelites, in Arabia.
15:52; 51:25.
15:53; 51:26.
Important Words:
ابراھیم (Abraham), the Great Patriarch, was the son of Terah. He was born at Ur of the Chaldees. It is difficult to say when exactly he lived. He is said to have died at the age of 175. Abraham is the progenitor of the two great peoples, the Israelites and the Ishmaelites, who equally revere him. Abraham’s real name was Abram but after the birth of Ishmael, according to God’s own command, he came to be called Abraham which means the "Father of a multitude" or the "Father of many nations." One branch of his progeny, the Israelites, lived in Canaan and the other, the Ishmaelites, in Arabia. In fulfilment of his famous dream, Abraham took his son Ishmael and his wife Hagar to the desert of Arabia where the posterity of Ishmael grew and multiplied and where in fulness of time and in conformity with God’s promise to Abraham, the Holy Prophet of Islam, the greatest of all Prophets, appeared "to bring back the erring flock into the Master’s fold!" (Gen. 10:26–25:10, & Jew. Enc.). To this fact the Holy Prophet has himself referred in one of his famous sayings viz. انا دعوة ابراھیم i.e. "I am the prayer personified of Abraham". (‘Asakir).
Commentary:
There exists a difference of opinion as to who were the "messengers" to whom reference has been made in this verse. Some hold them to be human beings, while others think they were angels. The former view appears to be the correct one, though they have been called "angels" by some for their piety, as Joseph is called "an angel" in 12:32. In this connection see also 17:96.
The reason why God chose these men to convey news of the impending punishment to Lot (see vv. 75 & 78) is not clear from the context, but one explanation appears probable. Both Abraham and Lot, who were closely related, were strangers in that land, and it is quite possible that God sent His word to some pious men of that locality that they might take Lot to a safe place before the visitation actually overtook his people. It should also be remembered that these "messengers" did not come to give the first warning of the punishment. The people of Lot had already been threatened with punishment (15:13-15 & 15:65). The "messengers" came only to inform Lot that the appointed hour of the threatened punishment had arrived, and to take him to a place of safety.
The mention of Abraham has been made in this Surah only incidentally, to serve as an introduction to the account of the Prophet Lot which follows. It is the story of Lot that is primarily meant to be mentioned here, for this Surah gives an account of only those Prophets whose people were visited with Divine punishment. The reason why the story of Lot has been introduced with a reference to Abraham is that Lot was one of those persons who had believed in Abraham and had migrated to Syria with him; and, though he himself was a Prophet of God, he was subordinate to Abraham, as Ishmael and Isaac were subordinate to him and as Aaron was subordinate to Moses. Hence, when the "messengers" came with the news of the impending destruction of Lot’s people, it was only in the fitness of things that God should have first conveyed the news to Abraham, to whom Lot was a subordinate Prophet. As the news about the imminent destruction of Lot’s people was conveyed to Abraham in his capacity as the senior Prophet—he himself being not directly concerned with the matter—it was accompanied by glad tidings about the inauguration of a race of good and righteous people through the birth of a son to Abraham. This was done with a view to mitigating the severity of the shock Abraham was likely to feel at the news of the imminent destruction that was to overtake Lot’s people.
It is also worth noting that though Lot was a follower of Abraham before he was made a Prophet, he was invested with this rank not through the spiritual medium of Abraham but directly by God, as were also Ishmael and Isaac and Aaron. All those were subordinate Prophets, but the rank of prophethood was conferred upon them directly by God and not through the instrumentality of Abraham or Moses. It is a special privilege and prerogative of the Holy Prophet of Islam that his followers can attain to prophethood through his spiritual influence.
The verse also throws interesting light on the hospitality of Abraham, for he did not tarry to ask the strangers whether they had partaken of food but hastened to bring a roasted calf for them.
d
15:52; 51:25.
e
15:53; 51:26.
619
谁是 “使者” 这个问题上存在着许多不同意见。有些人认为他们是人, 另一些人认为他们是天使。前一种意见看来更合情理。伊布拉欣和鲁特两个都是外地人。安拉很可能命令该地几个虔诚的人在他的民族遭受灾难之前把鲁特带去一个安全的地方。也应该记得, 这些 ‘使者’ 并不是来作第一次关於惩罚的警告的。鲁特的民族已经受到过惩罚的警告(15:65)。‘使者’只是来通知他, 警告过的那个惩罚的约定时刻已经到来。
620
伊布拉欣的真名叫阿布拉姆 (اَبْرَامْ, Abram,)。在伊司马仪出生以后, 按照安拉亲自的命令, 他开始被称为阿布拉哈姆 (اَبْرَهَامْ, Abraham), 意为 ‘大众之父’ 或 ‘许多民族之父’。他的后裔的一个支系, 以色列人, 生活在迦南; 而另外一个支系, 伊司马仪人, 生活在阿拉伯。
2
جو آنے والے تھے انہوں نے سَلَامًا کہا تھا۔ جو جملہ فعلیہ اور عارضی دعا کو ظاہر کرتا ہے۔ حضرت ابراہیمؑ نے سَلَا مٌ کہا۔ جو جملہ اسمیّہ ہے اور مستقل دعا پر دلالت کرتا ہے۔ اس میں آنے والے لوگوں اور ابراہیمؑ کے ایمان کا درجہ بیان کیا گیا ہے۔
b
15:52; 51:25.
c
15:53; 51:26.
1450
Important Words:
ابراھیم (Abraham), the Great Patriarch, was the son of Terah. He was born at Ur of the Chaldees. It is difficult to say when exactly he lived. He is said to have died at the age of 175. Abraham is the progenitor of the two great peoples, the Israelites and the Ishmaelites, who equally revere him. Abraham’s real name was Abram but after the birth of Ishmael, according to God’s own command, he came to be called Abraham which means the "Father of a multitude" or the "Father of many nations." One branch of his progeny, the Israelites, lived in Canaan and the other, the Ishmaelites, in Arabia. In fulfilment of his famous dream, Abraham took his son Ishmael and his wife Hagar to the desert of Arabia where the posterity of Ishmael grew and multiplied and where in fulness of time and in conformity with God’s promise to Abraham, the Holy Prophet of Islam, the greatest of all Prophets, appeared "to bring back the erring flock into the Master’s fold!" (Gen. 10:26–25:10, & Jew. Enc.). To this fact the Holy Prophet has himself referred in one of his famous sayings viz. انا دعوة ابراھیم i.e. "I am the prayer personified of Abraham". (‘Asakir).
Commentary:
There exists a difference of opinion as to who were the "messengers" to whom reference has been made in this verse. Some hold them to be human beings, while others think they were angels. The former view appears to be the correct one, though they have been called "angels" by some for their piety, as Joseph is called "an angel" in 12:32. In this connection see also 17:96.
The reason why God chose these men to convey news of the impending punishment to Lot (see vv. 75 & 78) is not clear from the context, but one explanation appears probable. Both Abraham and Lot, who were closely related, were strangers in that land, and it is quite possible that God sent His word to some pious men of that locality that they might take Lot to a safe place before the visitation actually overtook his people. It should also be remembered that these "messengers" did not come to give the first warning of the punishment. The people of Lot had already been threatened with punishment (15:13-15 & 15:65). The "messengers" came only to inform Lot that the appointed hour of the threatened punishment had arrived, and to take him to a place of safety.
The mention of Abraham has been made in this Surah only incidentally, to serve as an introduction to the account of the Prophet Lot which follows. It is the story of Lot that is primarily meant to be mentioned here, for this Surah gives an account of only those Prophets whose people were visited with Divine punishment. The reason why the story of Lot has been introduced with a reference to Abraham is that Lot was one of those persons who had believed in Abraham and had migrated to Syria with him; and, though he himself was a Prophet of God, he was subordinate to Abraham, as Ishmael and Isaac were subordinate to him and as Aaron was subordinate to Moses. Hence, when the "messengers" came with the news of the impending destruction of Lot’s people, it was only in the fitness of things that God should have first conveyed the news to Abraham, to whom Lot was a subordinate Prophet. As the news about the imminent destruction of Lot’s people was conveyed to Abraham in his capacity as the senior Prophet—he himself being not directly concerned with the matter—it was accompanied by glad tidings about the inauguration of a race of good and righteous people through the birth of a son to Abraham. This was done with a view to mitigating the severity of the shock Abraham was likely to feel at the news of the imminent destruction that was to overtake Lot’s people.
It is also worth noting that though Lot was a follower of Abraham before he was made a Prophet, he was invested with this rank not through the spiritual medium of Abraham but directly by God, as were also Ishmael and Isaac and Aaron. All those were subordinate Prophets, but the rank of prophethood was conferred upon them directly by God and not through the instrumentality of Abraham or Moses. It is a special privilege and prerogative of the Holy Prophet of Islam that his followers can attain to prophethood through his spiritual influence.
The verse also throws interesting light on the hospitality of Abraham, for he did not tarry to ask the strangers whether they had partaken of food but hastened to bring a roasted calf for them.
b
15:52; 51:25.
c
15:53; 51:26.
1330
There exists much difference of opinion as to who the 'messengers' were. Some hold them to be human beings, others think that they were angels. The former view appears to be more akin to truth and reality. Both Abraham and Lot being strangers in the land, it is quite possible that God had enjoined some pious men of that locality to take Lot to a safe place before the visitation actually overtook his people. It should also be remembered that these 'messengers' had not come to give the first warning of the punishment. Lot’s people had already been threatened with punishment (15:65). The 'messengers' came only to inform him that the appointed hour of the threatened punishment had arrived.
1331
Abraham’s real name was Abram. After the birth of Ishmael, according to God’s own command, he came to be called Abraham which means the 'Father of multitudes' or the 'Father of many nations.' One branch of his progeny, the Israelites, lived in Canaan and the other, the Ishmaelites, in Arabia.
وَلَمَّا جَآءَتْ رُسُلُنَآ إِبْرَٰهِيمَ بِٱلْبُشْرَىٰ قَالُوٓا۟ إِنَّا مُهْلِكُوٓا۟ أَهْلِ هَٰذِهِ ٱلْقَرْيَةِ ۖ إِنَّ أَهْلَهَا كَانُوا۟ ظَٰلِمِينَ
11:70, 71.
آیت کے الفاظ یہ ہیں کہ ابراہیمؑ کے پاس ہمارے رسول بُشْرٰی لائے۔ اور اردو میں بُشْرٰی کا لفظ بشارت یعنی خوشخبری کے معنوں میں استعمال ہوتا ہے۔ حالانکہ آگے چل کر انہوں نے خبر یہ دی ہے کہ ہم اس بستی کے لوگوں کو ہلاک کرنے والے ہیں۔ جو بظاہر ایک ُبری خبر ہے۔ اس کی وجہ یہ ہے کہ عربی زبان میں بُشْرٰی کے معنے ایک بڑی اور اہم خبر کے ہوتے ہیں۔ جس کا اثر چہرہ پر ظاہر ہو جائے۔ لازمی طور پر اچھی خبر کے لئے یہ لفظ استعمال نہیں ہوتا۔ پس چونکہ نبی نرم دل ہوتا ہے اور ابراہیم علیہ السلام کے لئے قرآن کریم میں خاص طور پر ذکر ہے کہ وہ بڑے نرم دل تھے۔ جب انہوں نے یہ سنا کہ لوطؑ کی
11:70, 71.
11:70-71.
Commentary:
The verse speaks of two things: (1) the glad tidings that the messengers brought to Abraham and (2) the warning that the people of the city of Lot were about to be destroyed. The glad tidings conveyed to Abraham were about the birth of a son and the cities to be destroyed were Sodom and Gomorrah. They were situated in the neighbourhood of the Dead Sea on the road from Arabia to Syria. The road has been called سبیل مقیم (a road that still exists) in the Quran (15:77). The Dead Sea is also called the Bahr Lut.
g
11:70, 71.
2
آیت کے الفاظ یہ ہیں کہ ابراہیمؑ کے پاس ہمارے رسول بُشْرٰی لائے۔ اور اردو میں بُشْرٰی کا لفظ بشارت یعنی خوشخبری کے معنوں میں استعمال ہوتا ہے۔ حالانکہ آگے چل کر انہوں نے خبر یہ دی ہے کہ ہم اس بستی کے لوگوں کو ہلاک کرنے والے ہیں۔ جو بظاہر ایک ُبری خبر ہے۔ اس کی وجہ یہ ہے کہ عربی زبان میں بُشْرٰی کے معنے ایک بڑی اور اہم خبر کے ہوتے ہیں۔ جس کا اثر چہرہ پر ظاہر ہو جائے۔ لازمی طور پر اچھی خبر کے لئے یہ لفظ استعمال نہیں ہوتا۔ پس چونکہ نبی نرم دل ہوتا ہے اور ابراہیم علیہ السلام کے لئے قرآن کریم میں خاص طور پر ذکر ہے کہ وہ بڑے نرم دل تھے۔ جب انہوں نے یہ سنا کہ لوطؑ کی
c
11:70-71.
2961
Commentary:
The verse speaks of two things: (1) the glad tidings that the messengers brought to Abraham and (2) the warning that the people of the city of Lot were about to be destroyed. The glad tidings conveyed to Abraham were about the birth of a son and the cities to be destroyed were Sodom and Gomorrah. They were situated in the neighbourhood of the Dead Sea on the road from Arabia to Syria. The road has been called سبیل مقیم (a road that still exists) in the Quran (15:77). The Dead Sea is also called the Bahr Lut.
a
11:70, 71.