Search Results for "يُصِيبَكُمُ"
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قُلْ هَلْ تَرَبَّصُونَ بِنَآ إِلَّآ إِحْدَى ٱلْحُسْنَيَيْنِ ۖ وَنَحْنُ نَتَرَبَّصُ بِكُمْ أَن يُصِيبَكُمُ ٱللَّهُ بِعَذَابٍ مِّنْ عِندِهِۦٓ أَوْ بِأَيْدِينَا ۖ فَتَرَبَّصُوٓا۟ إِنَّا مَعَكُم مُّتَرَبِّصُونَ
一个真正的穆斯林或者成仁 (战死), 或者成功 (赢得胜利)。他没有其他选择。
یعنی یا یہ امید رکھتے ہو کہ ہم مارے جائیں گے جو ہمارے لئے شہادت یا عزت کا موجب ہے یا پھر جنگ کا دوسرا نتیجہ فتح ہے۔ وہ بھی ہمارے لئے مبارک ہے۔
A true Muslim either dies fighting or wins victory. There is no other alternative left to him.
Commentary:
The "two good things" referred to in this verse are martyrdom and victory. Only one of these two things can fall to the lot of believers in a war. Either they win and triumph or they die on the battlefield and become martyrs. Hence, the evil desires which the disbelievers and hypocrites entertained concerning the Muslims could never be fulfilled. The verse thus purports to say that true believers can never suffer a defeat; they either die fighting and thus win martyrdom or they return victorious from the field of battle.
570
一个真正的穆斯林或者成仁 (战死), 或者成功 (赢得胜利)。他没有其他选择。
3
یعنی یا یہ امید رکھتے ہو کہ ہم مارے جائیں گے جو ہمارے لئے شہادت یا عزت کا موجب ہے یا پھر جنگ کا دوسرا نتیجہ فتح ہے۔ وہ بھی ہمارے لئے مبارک ہے۔
1208
Commentary:
The "two good things" referred to in this verse are martyrdom and victory. Only one of these two things can fall to the lot of believers in a war. Either they win and triumph or they die on the battlefield and become martyrs. Hence, the evil desires which the disbelievers and hypocrites entertained concerning the Muslims could never be fulfilled. The verse thus purports to say that true believers can never suffer a defeat; they either die fighting and thus win martyrdom or they return victorious from the field of battle.
1190
A true Muslim either dies fighting or wins victory. There is no other alternative left to him.
وَيَٰقَوْمِ لَا يَجْرِمَنَّكُمْ شِقَاقِىٓ أَن يُصِيبَكُم مِّثْلُ مَآ أَصَابَ قَوْمَ نُوحٍ أَوْ قَوْمَ هُودٍ أَوْ قَوْمَ صَٰلِحٍ ۚ وَمَا قَوْمُ لُوطٍ مِّنكُم بِبَعِيدٍ
这节经文表明, 舒艾布民族出现在努哈、呼德、撒利和鲁特等民族之后, (因此也在伊布拉欣之后), 但生活在穆撒时代之前, 因为他在这里还没有谈及穆撒民族, 虽然他和他的民族就是生活在这块舒艾布民族的领土上。
حضرت شعیب علیہ السلام کا مقام مدین لوطؑ کے علاقہ سے زیادہ دور نہ تھا۔ بلکہ مصر اور بحیرہ مردار کے درمیان تھا۔
This verse shows that Shu‘aib came after Noah, Hud, Salih and Lot (and for that matter after Abraham also), but lived before the time of Moses, for he does not here speak of the people of Moses, although Moses and his people lived in the very territory of the people of Shu‘aib.
Commentary:
This verse shows that Shu‘aib came after Noah, Hud, Salih and Lot (and for that matter after Abraham also), but lived before the time of Moses, for he does not here speak of the people of Moses, although Moses lived with his people in the very territory of the people of Shu‘aib. See also note on v. 85 above.
624
这节经文表明, 舒艾布民族出现在努哈、呼德、撒利和鲁特等民族之后, (因此也在伊布拉欣之后), 但生活在穆撒时代之前, 因为他在这里还没有谈及穆撒民族, 虽然他和他的民族就是生活在这块舒艾布民族的领土上。
3
حضرت شعیب علیہ السلام کا مقام مدین لوطؑ کے علاقہ سے زیادہ دور نہ تھا۔ بلکہ مصر اور بحیرہ مردار کے درمیان تھا۔
1470
Commentary:
This verse shows that Shu‘aib came after Noah, Hud, Salih and Lot (and for that matter after Abraham also), but lived before the time of Moses, for he does not here speak of the people of Moses, although Moses lived with his people in the very territory of the people of Shu‘aib. See also note on v. 85 above.
1343
This verse shows that Shu‘aib came after Noah, Hud, Salih and Lot (and for that matter after Abraham also), but lived before the time of Moses, for he does not here speak of the people of Moses, although Moses and his people lived in the very territory of the people of Shu‘aib.