عَنِ ٱلْعَٰلَمِينَ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "عَنِ ٱلْعَٰلَمِينَ".
فِيهِ ءَايَٰتٌۢ بَيِّنَٰتٌ مَّقَامُ إِبْرَٰهِيمَ ۖ وَمَن دَخَلَهُۥ كَانَ ءَامِنًا ۗ وَلِلَّهِ عَلَى ٱلنَّاسِ حِجُّ ٱلْبَيْتِ مَنِ ٱسْتَطَاعَ إِلَيْهِ سَبِيلًا ۚ وَمَن كَفَرَ فَإِنَّ ٱللَّهَ غَنِىٌّ عَنِ ٱلْعَٰلَمِينَ
2:126.
14:36; 28:58; 29:68.
22:28.
After alluding to the historical evidence in favour of the Ka‘bah, the Qur’an proceeds to adduce three reasons to show that the Ka‘bah is entitled to be adopted as the Qiblah or the Centre of God’s religion for all times: (a) Abraham, the great Patriarch prayed here; (b) it gives peace and security; (c) it shall ever remain the Centre to which men from different countries and diverse nations will resort for Pilgrimage.
2:126.
14:36; 28:58; 29:68.
22:28.
Commentary:
After alluding to the historical evidence in favour of the Ka‘bah, the Quran proceeds to state that reason also demands that the Ka‘bah should be adopted as the Qiblah. The verse gives reasons to show that the Ka‘bah is entitled to be adopted as the Qiblah or the centre of God’s religion.
The first reason, as hinted in the words, the place of Abraham, is that Abraham came and prayed here. Jews and Christians, to both of whom Abraham is worthy of great reverence, have to admit that Abraham visited the place. Therefore, it cannot be denied that it is a blessed place.
The second reason, referred to in the words whoso enters it enters peace, is that the Ka‘bah not only promises but also affords peace and security to those who enter it. This promise has been literally fulfilled. Temporally, God has ever protected it against wars and invasions both in ancient and modern times. The way in which Abrahah, ruler of Yemen, and his hosts were destroyed when they tried to invade the Ka‘bah and the way in which this territory, which then formed a part of the dominion of Turkey, was kept outside the conflict during the First World War (1914-18) afford remarkable instances of how miraculously God protects the Ka‘bah. Unlike the sacred places of other nations, it has never fallen into the hands of a people who would not revere it. Even in the Days of Ignorance when the different tribes of pagan Arabia were constantly at war with one another, the territory of the Ka‘bah was held to be sacred and no fighting was allowed therein. Spiritually, also, it is a place of security for those who enter it in the spiritual sense, i.e.embrace the religion of Islam. They become recipients of divine favours and enjoy security from the punishment of God.
The third reason which entitles the Ka‘bah to be adopted as the Qiblah is hinted at in the words, pilgrimage to the House is a duty which men…owe to God. The verse contains an implied promise on the part of God that the Ka‘bah shall ever continue to be the centre to which men of different countries and diverse nations will resort for Pilgrimage. The fulfilment of this promise is proof of the fact that the Ka‘bah has indeed been designed by God to be the Qiblah of all nations.
Every Muslim who can find a way to Mecca is bound to perform Pilgrimage to the Ka‘bah once in his lifetime. If he performs it more than once, it is regarded as a supererogatory act of devotion.
The words, who can find a way thither, embody three conditions: (1) one should have the necessary conveyance for performing the journey; (2) one should have the necessary money to bear the expenses; and (3) there should be peace and security on the way (Dawud). If a person is sick, he is supposed to have no "way" and Pilgrimage does not become obligatory on him.
The words, and whoever disbelieves (let him remember) that Allah is surely independent of all creatures, signify that whoever refuses to accept the Ka‘bah as the Qiblah, in spite of the arguments given in its favour, should remember that these commandments have been given for the good of man himself; so if he does not act upon them, he only harms himself and does no harm to God, Who is "Independent of all creatures".
The object of Pilgrimage is to accustom men to leave their home and country and suffer separation from relatives and friends for the sake of God. The Pilgrimage to Mecca is also a symbol of the respect shown to places where the will of God was specially manifested and a reminder of the incidents connected with that manifestation. It reminds believers of the long and hazardous journey of Abraham and Ishmael to the desert valley of Mecca and of Ishmael’s being left in that desert by Abraham; it tells them in speechless eloquence how those who make sacrifices in the way of God are protected and honoured by him; and it fosters their faith in the power and might of God. Again, the pilgrim, on finding himself near the place which has, from the beginning of the world, been dedicated to the worship of God, is sure to experience a peculiar spiritual association with those who have, through centuries, been bound together by the love and remembrance of God.
Beside this, the Pilgrimage to Mecca has great social and political significance; for Muslims from all parts of the world who meet here once a year can exchange views and establish and renew relations of love and brotherhood. They have opportunities of acquainting themselves with the problems that confront Muslims in different countries, of copying one another’s good points, profiting by one another’s experience and of cooperating with one another. It is, however, a matter of great regret that at present little advantage is being taken of this aspect of the Pilgrimage.
c
2:126.
d
14:36; 28:58; 29:68.
e
22:28.
263
在提及有利于天房的历史证据后, «古兰经» 接着列举三个原因来说明天房是有资格被选定为朝向的, 即那里在任何时候都是安拉的宗教中心: (a) 伟大的众圣之父, 伊布拉欣在此祈祷过; (b) 这里和平安全; (c) 它将永远是各国人民和不同的民族朝觐的中心。
b
2:126.
c
14:36; 28:58; 29:68.
d
22:28.
384
Commentary:
After alluding to the historical evidence in favour of the Ka‘bah, the Quran proceeds to state that reason also demands that the Ka‘bah should be adopted as the Qiblah. The verse gives reasons to show that the Ka‘bah is entitled to be adopted as the Qiblah or the centre of God’s religion.
The first reason, as hinted in the words, the place of Abraham, is that Abraham came and prayed here. Jews and Christians, to both of whom Abraham is worthy of great reverence, have to admit that Abraham visited the place. Therefore, it cannot be denied that it is a blessed place.
The second reason, referred to in the words whoso enters it enters peace, is that the Ka‘bah not only promises but also affords peace and security to those who enter it. This promise has been literally fulfilled. Temporally, God has ever protected it against wars and invasions both in ancient and modern times. The way in which Abrahah, ruler of Yemen, and his hosts were destroyed when they tried to invade the Ka‘bah and the way in which this territory, which then formed a part of the dominion of Turkey, was kept outside the conflict during the First World War (1914-18) afford remarkable instances of how miraculously God protects the Ka‘bah. Unlike the sacred places of other nations, it has never fallen into the hands of a people who would not revere it. Even in the Days of Ignorance when the different tribes of pagan Arabia were constantly at war with one another, the territory of the Ka‘bah was held to be sacred and no fighting was allowed therein. Spiritually, also, it is a place of security for those who enter it in the spiritual sense, i.e.embrace the religion of Islam. They become recipients of divine favours and enjoy security from the punishment of God.
The third reason which entitles the Ka‘bah to be adopted as the Qiblah is hinted at in the words, pilgrimage to the House is a duty which men…owe to God. The verse contains an implied promise on the part of God that the Ka‘bah shall ever continue to be the centre to which men of different countries and diverse nations will resort for Pilgrimage. The fulfilment of this promise is proof of the fact that the Ka‘bah has indeed been designed by God to be the Qiblah of all nations.
Every Muslim who can find a way to Mecca is bound to perform Pilgrimage to the Ka‘bah once in his lifetime. If he performs it more than once, it is regarded as a supererogatory act of devotion.
The words, who can find a way thither, embody three conditions: (1) one should have the necessary conveyance for performing the journey; (2) one should have the necessary money to bear the expenses; and (3) there should be peace and security on the way (Dawud). If a person is sick, he is supposed to have no "way" and Pilgrimage does not become obligatory on him.
The words, and whoever disbelieves (let him remember) that Allah is surely independent of all creatures, signify that whoever refuses to accept the Ka‘bah as the Qiblah, in spite of the arguments given in its favour, should remember that these commandments have been given for the good of man himself; so if he does not act upon them, he only harms himself and does no harm to God, Who is "Independent of all creatures".
The object of Pilgrimage is to accustom men to leave their home and country and suffer separation from relatives and friends for the sake of God. The Pilgrimage to Mecca is also a symbol of the respect shown to places where the will of God was specially manifested and a reminder of the incidents connected with that manifestation. It reminds believers of the long and hazardous journey of Abraham and Ishmael to the desert valley of Mecca and of Ishmael’s being left in that desert by Abraham; it tells them in speechless eloquence how those who make sacrifices in the way of God are protected and honoured by him; and it fosters their faith in the power and might of God. Again, the pilgrim, on finding himself near the place which has, from the beginning of the world, been dedicated to the worship of God, is sure to experience a peculiar spiritual association with those who have, through centuries, been bound together by the love and remembrance of God.
Beside this, the Pilgrimage to Mecca has great social and political significance; for Muslims from all parts of the world who meet here once a year can exchange views and establish and renew relations of love and brotherhood. They have opportunities of acquainting themselves with the problems that confront Muslims in different countries, of copying one another’s good points, profiting by one another’s experience and of cooperating with one another. It is, however, a matter of great regret that at present little advantage is being taken of this aspect of the Pilgrimage.
c
2:126.
d
14:36; 28:58; 29:68.
e
22:28.
444
After alluding to the historical evidence in favour of the Ka‘bah, the Qur’an proceeds to adduce three reasons to show that the Ka‘bah is entitled to be adopted as the Qiblah or the Centre of God’s religion for all times: (a) Abraham, the great Patriarch prayed here; (b) it gives peace and security; (c) it shall ever remain the Centre to which men from different countries and diverse nations will resort for Pilgrimage.
قَالُوٓا۟ أَوَلَمْ نَنْهَكَ عَنِ ٱلْعَٰلَمِينَ
As relations between Lot’s people and the neighbouring tribes were strained his people had warned him not to bring strangers into the city. But as travel was neither safe nor comfortable in those parts of the country, Prophet Lot would entertain lonely and stranded wayfarers in his house. This was resented by his people, who were looking for a pretext to expel him from the city, being already tired of his teaching and preaching. But they could not do so without a valid excuse. Now they found a seemingly good excuse for venting their wrath on him because he had given shelter to strangers in his house against their warnings. From this it is clear that Lot’s people did not come to him with the wicked intention of committing sodomy with his guests, but to convey to him the warning that they had found a valid excuse to expel him from the town. This seemed to be the reason of their rejoicing.
Commentary:
As there existed a state of war between the people of Lot and the neighbouring tribes, his people had warned Lot not to bring strangers into the city. But as travel was neither safe nor comfortable in those parts of the country, Prophet Lot used to harbour lonely wayfarers in his house. This was resented by his people, who were looking for a pretext to expel him from the city, being already tired of his teaching and preaching. But they could not do so without a valid excuse, because Lot was a full-fledged citizen and his daughters were married in the town. Now, however, they found a good excuse for venting their wrath on him for his having given shelter to strangers in his house despite their warnings. From this it is clear that Lot’s people did not come to him with the wicked intention of committing sodomy with his guests, but to convey to him the warning that they had found a valid excuse to expel him from the town. This was the reason of their rejoicing. The story that they were pleased because they found an opportunity for committing sodomy with Lot’s guests is quite baseless, because it is out of keeping with the context. In fact, the whole story has been unthinkingly borrowed from the Bible by some simple-minded commentators (Gen. 19:5). If Lot’s people had come with the evil intention of satisfying their unnatural lust on this occasion, then, instead of being displeased with Lot, they should have been pleased with him, because he had provided them with such an opportunity.
1774
Commentary:
As there existed a state of war between the people of Lot and the neighbouring tribes, his people had warned Lot not to bring strangers into the city. But as travel was neither safe nor comfortable in those parts of the country, Prophet Lot used to harbour lonely wayfarers in his house. This was resented by his people, who were looking for a pretext to expel him from the city, being already tired of his teaching and preaching. But they could not do so without a valid excuse, because Lot was a full-fledged citizen and his daughters were married in the town. Now, however, they found a good excuse for venting their wrath on him for his having given shelter to strangers in his house despite their warnings. From this it is clear that Lot’s people did not come to him with the wicked intention of committing sodomy with his guests, but to convey to him the warning that they had found a valid excuse to expel him from the town. This was the reason of their rejoicing. The story that they were pleased because they found an opportunity for committing sodomy with Lot’s guests is quite baseless, because it is out of keeping with the context. In fact, the whole story has been unthinkingly borrowed from the Bible by some simple-minded commentators (Gen. 19:5). If Lot’s people had come with the evil intention of satisfying their unnatural lust on this occasion, then, instead of being displeased with Lot, they should have been pleased with him, because he had provided them with such an opportunity.
1512
As relations between Lot’s people and the neighbouring tribes were strained his people had warned him not to bring strangers into the city. But as travel was neither safe nor comfortable in those parts of the country, Prophet Lot would entertain lonely and stranded wayfarers in his house. This was resented by his people, who were looking for a pretext to expel him from the city, being already tired of his teaching and preaching. But they could not do so without a valid excuse. Now they found a seemingly good excuse for venting their wrath on him because he had given shelter to strangers in his house against their warnings. From this it is clear that Lot’s people did not come to him with the wicked intention of committing sodomy with his guests, but to convey to him the warning that they had found a valid excuse to expel him from the town. This seemed to be the reason of their rejoicing.
وَمَن جَٰهَدَ فَإِنَّمَا يُجَٰهِدُ لِنَفْسِهِۦٓ ۚ إِنَّ ٱللَّهَ لَغَنِىٌّ عَنِ ٱلْعَٰلَمِينَ
这节简短而非常贴切地说明了一个 مُجَاهِدْ (Mujahid, 真正为安拉而奋斗的人)。高尚的理想以及始终如一并且经久不息地努力在实际行动中实现这些理想, 在伊斯兰教用词中就称为圣战 (جِهَادْ, Jihad) 具有这些高尚理想而且能根据这些理想而生活的人, 就是 مُجَاهِدْ (Mujahid)。这就是这一单词的真正的意思。
The verse gives a brief but very apt description of a Mujahid—true striver in the way of God. High and noble ideals and consistent and constant effort to carry them out into actual practice is what in Islamic terminology is called Jihad, and the person who possesses these noble ideals and lives up to them is a Mujahid in the true sense of the word.
Commentary:
As against the wrong construction deliberately placed on jihad by some prejudiced Christian orientalists, the primary significance of this word, as is apparent from this verse, is 'to strive.' It is in this sense that the word has been frequently used in the Surahs revealed at Mecca where fighting with the sword was out of the question. As to the significance of jihad by the sword and the circumstances under which it is allowed and the conditions that govern its conduct and continuance, see 22:40.
969
这节简短而非常贴切地说明了一个 مُجَاهِدْ (Mujahid, 真正为安拉而奋斗的人)。高尚的理想以及始终如一并且经久不息地努力在实际行动中实现这些理想, 在伊斯兰教用词中就称为圣战 (جِهَادْ, Jihad) 具有这些高尚理想而且能根据这些理想而生活的人, 就是 مُجَاهِدْ (Mujahid)。这就是这一单词的真正的意思。
2944
Commentary:
As against the wrong construction deliberately placed on jihad by some prejudiced Christian orientalists, the primary significance of this word, as is apparent from this verse, is 'to strive.' It is in this sense that the word has been frequently used in the Surahs revealed at Mecca where fighting with the sword was out of the question. As to the significance of jihad by the sword and the circumstances under which it is allowed and the conditions that govern its conduct and continuance, see 22:40.
2239
The verse gives a brief but very apt description of a Mujahid—true striver in the way of God. High and noble ideals and consistent and constant effort to carry them out into actual practice is what in Islamic terminology is called Jihad, and the person who possesses these noble ideals and lives up to them is a Mujahid in the true sense of the word.