أَحَدِ
Appears 4 times in Quran
Derived Words (4)
Words derived from the stem "أَحَدِ".
- one of them
- any one of them
- of any one of such people
- one of them
Occurrences in Quran
Found 4 verses containing "أَحَدِ".
إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَمَاتُوا۟ وَهُمْ كُفَّارٌ فَلَن يُقْبَلَ مِنْ أَحَدِهِم مِّلْءُ ٱلْأَرْضِ ذَهَبًا وَلَوِ ٱفْتَدَىٰ بِهِۦٓ ۗ أُو۟لَٰٓئِكَ لَهُمْ عَذَابٌ أَلِيمٌ وَمَا لَهُم مِّن نَّٰصِرِينَ
2:162; 4:19; 47:35.
2:162; 4:19; 47:35.
2:162; 4:19; 47:35.
Commentary:
This verse further explains the true significance of repentance. So long as death does not overtake one and the door of performing good works is open, the door of repentance is also open. But in no case will mere lip-repentance of disbelievers or their alms be accepted. If there is no faith in the heart, mere giving of alms or mere apparently good works cannot win the pleasure of God, even if one spends large quantities of gold.
c
2:162; 4:19; 47:35.
b
2:162; 4:19; 47:35.
378
Commentary:
This verse further explains the true significance of repentance. So long as death does not overtake one and the door of performing good works is open, the door of repentance is also open. But in no case will mere lip-repentance of disbelievers or their alms be accepted. If there is no faith in the heart, mere giving of alms or mere apparently good works cannot win the pleasure of God, even if one spends large quantities of gold.
a
2:162; 4:19; 47:35.
۞ وَٱتْلُ عَلَيْهِمْ نَبَأَ ٱبْنَىْ ءَادَمَ بِٱلْحَقِّ إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِنْ أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ ٱلْءَاخَرِ قَالَ لَأَقْتُلَنَّكَ ۖ قَالَ إِنَّمَا يَتَقَبَّلُ ٱللَّهُ مِنَ ٱلْمُتَّقِينَ
اس تمثیل میں بنو اسرائیل اور بنو اسماعیل کا مقابلہ کیا گیا ہے۔ بنو اسرائیل محمدی نبوت کی وجہ سے قابیل کی طرح مسلمانوں سے بغض رکھتے تھے۔ حالانکہ قربانی قبول کرنا خداتعالیٰ کا کام ہے۔ خود قربانی دینے والے کا کام نہیں۔
"The two sons of Adam" figuratively signify any two individuals from among mankind. The parable also illustrates the inimical attitude of the Israelites towards the descendants of Ishmael because Prophethood had become transferred from them to the Ishmaelites in the person of the Holy Prophet.
Important Words:
قربا (they offered) and قربانا (offering) are both derived from قرب (qaruba) which means, he or it was or became near, either in place or in station or grade or rank. قربه (qarraba-hu) means, he caused or made him to become near; he made him to be a near associate; or he made him an object of favour or honour. قرب لله قربانا means, he offered or presented to God an offering or oblation. Hence قربان means, an offering or oblation; a sacrifice; anything by means of which one seeks nearness to God; a near or particular or favourite associate or companion (Lane).
Commentary:
As sacrifice is at the root of all success, whether individual or national, the Quran here fittingly turns to the subject of sacrifice, the lack of which proved the fall of the followers of Moses. "The two sons of Adam" may be taken in the figurative sense as well, meaning any two individuals from among mankind.
The words, Allah accepts only from the righteous, addressed by Abel to his brother Cain (both sons of Adam) are intended to mean that the latter would gain nothing by slaying the former, except that he would become all the more removed from righteous-ness—a quality essential for the acceptance of an offering.
The concluding words of the verse point to the important truth that in sacrifice mere outward form is nothing. It is only the underlying spirit that makes it acceptable and fruitful. The story is continued in the following verses.
1
اس تمثیل میں بنو اسرائیل اور بنو اسماعیل کا مقابلہ کیا گیا ہے۔ بنو اسرائیل محمدی نبوت کی وجہ سے قابیل کی طرح مسلمانوں سے بغض رکھتے تھے۔ حالانکہ قربانی قبول کرنا خداتعالیٰ کا کام ہے۔ خود قربانی دینے والے کا کام نہیں۔
663
Important Words:
قربا (they offered) and قربانا (offering) are both derived from قرب (qaruba) which means, he or it was or became near, either in place or in station or grade or rank. قربه (qarraba-hu) means, he caused or made him to become near; he made him to be a near associate; or he made him an object of favour or honour. قرب لله قربانا means, he offered or presented to God an offering or oblation. Hence قربان means, an offering or oblation; a sacrifice; anything by means of which one seeks nearness to God; a near or particular or favourite associate or companion (Lane).
Commentary:
As sacrifice is at the root of all success, whether individual or national, the Quran here fittingly turns to the subject of sacrifice, the lack of which proved the fall of the followers of Moses. "The two sons of Adam" may be taken in the figurative sense as well, meaning any two individuals from among mankind.
The words, Allah accepts only from the righteous, addressed by Abel to his brother Cain (both sons of Adam) are intended to mean that the latter would gain nothing by slaying the former, except that he would become all the more removed from righteous-ness—a quality essential for the acceptance of an offering.
The concluding words of the verse point to the important truth that in sacrifice mere outward form is nothing. It is only the underlying spirit that makes it acceptable and fruitful. The story is continued in the following verses.
736
"The two sons of Adam" figuratively signify any two individuals from among mankind. The parable also illustrates the inimical attitude of the Israelites towards the descendants of Ishmael because Prophethood had become transferred from them to the Ishmaelites in the person of the Holy Prophet.
۞ وَٱضْرِبْ لَهُم مَّثَلًا رَّجُلَيْنِ جَعَلْنَا لِأَحَدِهِمَا جَنَّتَيْنِ مِنْ أَعْنَٰبٍ وَحَفَفْنَٰهُمَا بِنَخْلٍ وَجَعَلْنَا بَيْنَهُمَا زَرْعًا
从这节经文开始, 以比喻的形式讲两种人--------基督教徒和穆斯林--------的情况, 这 “两个人” 代表这两种人, 而 “两座果园” 代表基督教国家兴起的两个时期。这节经文指出, 在基督教国家盛衰交替的历史中, 他们将两次上升到拥有极大权力的地位。第一个时期是在伊斯兰教来临之前, 而第二个时期从公元十七世纪初开始, 那时欧洲的基督教国家开始作出极大的进展, 而在十九世纪时他们得到史无前例的权力和威望, 可以称为达到顶峰。
یعنی مسلمانوں اور مسیحی اقوام کی۔
باغ سے مراد قوم اسرائیل کو ملنے والی دنیوی مال و دولت اور اولاد ہے۔ اس جگہ عیسائی قوم کے دو حصوں کا ذکر ہے اور مراد یہ ہے کہ عیسائی قوم کی پہلی ترقی کے بعد ان پر کمزوری کا دور آئے گا جس کے بعد وہ پھر دنیوی طور پر ترقی کرنے لگ جائیں گے۔
یہاں مراد مالک ہیں۔ لیکن چونکہ مثال میں باغوں کا ذکر تھا۔ اس لئے مالکوں کی جگہ ان کے مملوکہ ممالک کا ذکر کر دیا ہے اور تمثیلی طور پر ایسے لفظ اختیار کیے ہیں جن سے یہ سمجھا جائے گا کہ گویا یہاں کھیتوں کا ذکر ہے۔
With this verse begins, in the form of a parable, the conditions of the two peoples—Christians and Muslims, the "two men" representing these two peoples and "two gardens" the two periods of the rise of the Christian nations. The verse denotes that in their chequered history Christian nations would rise to great power twice. The first period preceded the advent of Islam while the second began with the dawn of the 17th century. A.D., when Christian nations of Europe began to make great progress and acquire unprecedented power and prestige which reached its zenith in the nineteenth century.
Commentary:
With this verse begins, in the form of a parable, a description of the conditions respectively of Muslim and Christian nations in the Latter Days. The form and wording of the dialogue unmistakably shows that it is no real conversation between two living persons but is a portraiture, in metaphorical language, of the conditions of these two peoples at a certain time. The dialogue represents the decline and degradation of Muslims at their nadir and the power and prosperity of western Christian nations at their zenith in the Latter Days.
Now parables, like dreams, require to be interpreted, and the present and following several verses having been couched in allegorical language it is difficult to grasp and fully appreciate their full significance and beauty without putting on them a construction which their apparent form does not seem to bear. In the language of dreams a "garden" signifies wife, children, riches and life full of happiness; sometimes it also denotes cantonments and army headquarters. "Grapes" represent abundant provisions which can be stored up and last for a long time; "palm trees" signify exercise of authority over large number of men; "corn" in the case of a monarch denotes expansion of his dominions and in that of other people their "work". A "stream" denotes an eminent man and "fruits" mean fresh sources of honour (Ta‘tirul-Anam).
The parable describes the conditions of two men. One of them had two gardens which metaphorically interpreted means that God had bestowed upon him an abundance of wealth and offspring in two separate periods of his life. This interpretation is supported by v. 35 below where the same person says, I am richer than thou in wealth and stronger in respect of men.
The words, and We surrounded them with date-palms, signify that this man will protect his riches and offspring and dominions with military force.
The expression, and between the two We placed corn-fields, denotes that in between the two gardens there will be ordinary property which will not be so strongly protected.
758
从这节经文开始, 以比喻的形式讲两种人--------基督教徒和穆斯林--------的情况, 这 “两个人” 代表这两种人, 而 “两座果园” 代表基督教国家兴起的两个时期。这节经文指出, 在基督教国家盛衰交替的历史中, 他们将两次上升到拥有极大权力的地位。第一个时期是在伊斯兰教来临之前, 而第二个时期从公元十七世纪初开始, 那时欧洲的基督教国家开始作出极大的进展, 而在十九世纪时他们得到史无前例的权力和威望, 可以称为达到顶峰。
1
یعنی مسلمانوں اور مسیحی اقوام کی۔
2
باغ سے مراد قوم اسرائیل کو ملنے والی دنیوی مال و دولت اور اولاد ہے۔ اس جگہ عیسائی قوم کے دو حصوں کا ذکر ہے اور مراد یہ ہے کہ عیسائی قوم کی پہلی ترقی کے بعد ان پر کمزوری کا دور آئے گا جس کے بعد وہ پھر دنیوی طور پر ترقی کرنے لگ جائیں گے۔
3
یہاں مراد مالک ہیں۔ لیکن چونکہ مثال میں باغوں کا ذکر تھا۔ اس لئے مالکوں کی جگہ ان کے مملوکہ ممالک کا ذکر کر دیا ہے اور تمثیلی طور پر ایسے لفظ اختیار کیے ہیں جن سے یہ سمجھا جائے گا کہ گویا یہاں کھیتوں کا ذکر ہے۔
2073
Commentary:
With this verse begins, in the form of a parable, a description of the conditions respectively of Muslim and Christian nations in the Latter Days. The form and wording of the dialogue unmistakably shows that it is no real conversation between two living persons but is a portraiture, in metaphorical language, of the conditions of these two peoples at a certain time. The dialogue represents the decline and degradation of Muslims at their nadir and the power and prosperity of western Christian nations at their zenith in the Latter Days.
Now parables, like dreams, require to be interpreted, and the present and following several verses having been couched in allegorical language it is difficult to grasp and fully appreciate their full significance and beauty without putting on them a construction which their apparent form does not seem to bear. In the language of dreams a "garden" signifies wife, children, riches and life full of happiness; sometimes it also denotes cantonments and army headquarters. "Grapes" represent abundant provisions which can be stored up and last for a long time; "palm trees" signify exercise of authority over large number of men; "corn" in the case of a monarch denotes expansion of his dominions and in that of other people their "work". A "stream" denotes an eminent man and "fruits" mean fresh sources of honour (Ta‘tirul-Anam).
The parable describes the conditions of two men. One of them had two gardens which metaphorically interpreted means that God had bestowed upon him an abundance of wealth and offspring in two separate periods of his life. This interpretation is supported by v. 35 below where the same person says, I am richer than thou in wealth and stronger in respect of men.
The words, and We surrounded them with date-palms, signify that this man will protect his riches and offspring and dominions with military force.
The expression, and between the two We placed corn-fields, denotes that in between the two gardens there will be ordinary property which will not be so strongly protected.
1689
With this verse begins, in the form of a parable, the conditions of the two peoples—Christians and Muslims, the "two men" representing these two peoples and "two gardens" the two periods of the rise of the Christian nations. The verse denotes that in their chequered history Christian nations would rise to great power twice. The first period preceded the advent of Islam while the second began with the dawn of the 17th century. A.D., when Christian nations of Europe began to make great progress and acquire unprecedented power and prestige which reached its zenith in the nineteenth century.
وَٱلَّذِينَ يَرْمُونَ أَزْوَٰجَهُمْ وَلَمْ يَكُن لَّهُمْ شُهَدَآءُ إِلَّآ أَنفُسُهُمْ فَشَهَٰدَةُ أَحَدِهِمْ أَرْبَعُ شَهَٰدَٰتٍۭ بِٱللَّهِ ۙ إِنَّهُۥ لَمِنَ ٱلصَّٰدِقِينَ
As suspicion between husband and wife is likely to cast a severe strain on the whole family relations, a special regulation has been laid down in the verse under comment to meet such an unhappy situation if it ever happens to arise.
Commentary:
As suspicion between husband and wife is likely to cast a severe strain on the whole family relations, a special regulation has been laid down in the verse under comment to meet such an unhappy situation if it ever happens to arise. If a husband accuses his wife of adultery he has to declare on oath four times that his allegation is true.
2596
Commentary:
As suspicion between husband and wife is likely to cast a severe strain on the whole family relations, a special regulation has been laid down in the verse under comment to meet such an unhappy situation if it ever happens to arise. If a husband accuses his wife of adultery he has to declare on oath four times that his allegation is true.
2030
As suspicion between husband and wife is likely to cast a severe strain on the whole family relations, a special regulation has been laid down in the verse under comment to meet such an unhappy situation if it ever happens to arise.