اَبَی
Appears 2 times in Quran
Derived Words (2)
Words derived from the stem "اَبَی".
- but they refused
- would reject
Occurrences in Quran
Found 2 verses containing "اَبَی".
۞ اَوَلَمۡ یَرَوۡا اَنَّ اللّٰہَ الَّذِیۡ خَلَقَ السَّمٰوٰتِ وَالۡاَرۡضَ قَادِرٌ عَلٰۤی اَنۡ یَّخۡلُقَ مِثۡلَہُمۡ وَجَعَلَ لَہُمۡ اَجَلًا لَّا رَیۡبَ فِیۡہِ فَاَبَی الظّٰلِمُوۡنَ اِلَّا کُفُوۡرًا
36:82; 46:34; 86:9.
这节经文体现了一个无可辩驳的论点, 证明死后复生这一情况确实是存在的。它没有向不信的人直说他们将复生, 因为安拉有权力给他们以新生。这样说会成为一种空洞的讲法。相反地, 它对他们说, 如果他们不相信死后有生命地话, 他们也不会相信如果有人对他们说他们将丧失他们的权力和威望给那些他们现在看起来是毫不足道的非常穷苦和微弱的穆斯林。如果这一从表面上看来是不可能的预言, 即穷苦的穆斯林将取得权力以及不信的人自身权力的毁灭--------成为事实, 那么, 死后有生命这一声称也就自然地得到证实了。
36:82; 46:34; 86:9.
The verse embodies an invincible argument to prove the existence of Life after death. It does not straightway say to disbelievers that they would be born again because God has the power to give them a new birth. Such a statement would have been an empty assertion. On the contrary, it says to them that if they would not believe that there is life after death, they would as well disbelieve if they were told that they would lose their power and prestige to those very weak and poor Muslims whom they now looked down upon as of no worth and consequence. If this seemingly impossible prophecy about their own destruction and about that of the rise to power of the poor Muslims turned out to be true, the claim that there is a Life after death would automatically become established.
36:82; 46:34; 86:9.
Commentary:
The verse embodies an invincible argument to prove the existence of life after death. It does not straightaway say to disbelievers that they would be born again because God has the power to give them a new birth. Such a statement would have been an empty assertion. It says to them that if it is difficult for them to believe in a life after death, they would as well disbelieve if they were told that they would lose their power and prestige to those very weak and poor Muslims whom they now look down upon as of no worth and consequence. If this seemingly impossible prophecy about their complete destruction and the rise to power of the poor Muslims turned out to be true, the claim that there is a life after death and that they will be punished for their misdeeds and rejection of truth will also have to be accepted as true. Now history bears eloquent testimony to the fact that within a few years after the above prophecy was made, the powerful Empires of Persia and Rome fell into dust before the irresistible onrush of Islam and the half-starved camel-drivers of Arabia became the leaders and teachers of mankind.
a
36:82; 46:34; 86:9.
734
这节经文体现了一个无可辩驳的论点, 证明死后复生这一情况确实是存在的。它没有向不信的人直说他们将复生, 因为安拉有权力给他们以新生。这样说会成为一种空洞的讲法。相反地, 它对他们说, 如果他们不相信死后有生命地话, 他们也不会相信如果有人对他们说他们将丧失他们的权力和威望给那些他们现在看起来是毫不足道的非常穷苦和微弱的穆斯林。如果这一从表面上看来是不可能的预言, 即穷苦的穆斯林将取得权力以及不信的人自身权力的毁灭--------成为事实, 那么, 死后有生命这一声称也就自然地得到证实了。
a
36:82; 46:34; 86:9.
2028
Commentary:
The verse embodies an invincible argument to prove the existence of life after death. It does not straightaway say to disbelievers that they would be born again because God has the power to give them a new birth. Such a statement would have been an empty assertion. It says to them that if it is difficult for them to believe in a life after death, they would as well disbelieve if they were told that they would lose their power and prestige to those very weak and poor Muslims whom they now look down upon as of no worth and consequence. If this seemingly impossible prophecy about their complete destruction and the rise to power of the poor Muslims turned out to be true, the claim that there is a life after death and that they will be punished for their misdeeds and rejection of truth will also have to be accepted as true. Now history bears eloquent testimony to the fact that within a few years after the above prophecy was made, the powerful Empires of Persia and Rome fell into dust before the irresistible onrush of Islam and the half-starved camel-drivers of Arabia became the leaders and teachers of mankind.
a
36:82; 46:34; 86:9.
1656
The verse embodies an invincible argument to prove the existence of Life after death. It does not straightway say to disbelievers that they would be born again because God has the power to give them a new birth. Such a statement would have been an empty assertion. On the contrary, it says to them that if they would not believe that there is life after death, they would as well disbelieve if they were told that they would lose their power and prestige to those very weak and poor Muslims whom they now looked down upon as of no worth and consequence. If this seemingly impossible prophecy about their own destruction and about that of the rise to power of the poor Muslims turned out to be true, the claim that there is a Life after death would automatically become established.
اِنَّا عَرَضۡنَا الۡاَمَانَۃَ عَلَی السَّمٰوٰتِ وَالۡاَرۡضِ وَالۡجِبَالِ فَاَبَیۡنَ اَنۡ یَّحۡمِلۡنَہَا وَاَشۡفَقۡنَ مِنۡہَا وَحَمَلَہَا الۡاِنۡسٰنُ ۖ اِنَّہٗ کَانَ ظَلُوۡمًا جَہُوۡلًا
حَمَلَ الْاَمَانَةَ (Hamalal-Amanata) 意指他自己担负起或接受这一信托;他辜负了它。ظَلُوْم (Zalum) 是 ظَالِمْ (Zalim) 的加强形式, 而 Zalim 是来自 ظَلَمَ (Zalama) 的主动语态分词, 它的意思是他把东西放错了地方;而 ظَلَمَهٗ (Zalama-hu) 则意指他迫使自己担负起他的权力或能力所不及的责任。 جَهُوْل (Jahul) 是 جَاهِل (Jahil) 的加强形式, 意指, 疏忽的;鲁莽的;掉以轻心的 (Lane)。
人类被赋予极大的天然能力与力量, 在他们身上能吸收和显示出安拉的常德而成为他们的创造主的映像 (2:31)。这确实是一项重大的信托, 因为在整个宇宙中, 只有人类被发现有能力来履行这项重大的信托; 其他一些生命物与存在物--------天使、诸天、地球和山岳都不能履行这项信托。似乎可以说, 他们拒绝承担这一信托。人类接受了这个责任, 因为只有人类能够履行这项任务。他们是能 ظَلُوْم (Zalum, 对自己不公平) 和 جَهُوْل (Jahul, 忽视自己) 的。他们是能够对自己不公平的意思是, 为了他们的创造主他们能够承受任何困苦和忍受任何牺牲。他们是能够忽视或不注意自己的, 意思是, 在履行他们重大和神圣的信托时, 是能够忘记自己的利益以及对舒适和安逸的生活的愿望的。(2) 如果把 اَلْاَمَانَة (al-Amanat) (信托) 的意思理解为 «古兰经» 的律令而把 اَلْاِنْسَان (al-Insan) 理解为完美无缺的人, 即穆圣的话, 那么, 这节经文的意思将会是, 在天上和地上所有的居住者中间, 只有穆圣能受托来启示这部最完美和最后的经典--------«古兰经», 因为没有其他人或其他存在物具有这样的必不可少的伟大品质来充分而恰当地履行这一重大职责。(3) 如果把 حَمَلَ (Hamala) 的意思理解为辜负或虚伪对待一项信托的话, 那么, 这节经文的意思将会是, 安拉把经典信托给人类及地上、天上的其他存在物。除了人类以外, 其余的都不辜负这一信托, 也就是说, 他们充分、忠诚地执行着要求他们服从的一切律令, 整个自然界都忠实于他的律令, 天使们也忠诚、切实地履行他们的职责 (16:50, 51)。只有被赋予自由意志和决定能力的人类, 由于他们是不义的, 却蔑视并违背安拉的律令, 玩忽他们的职责。这节经文的这一意义, 由 41:12 所证实。
علماء نے لکھا ہے اور یہی درست ہے کہ ظلم کرنے والے سے مراد اپنی جان پر ظلم کرنے والا ہے۔ یعنی اپنے نفس کو حرام چیزوں سے جبراً روک سکتا ہے۔
Hamalal-Amanata means, he took upon himself or accepted the trust; he betrayed it. Zalum is the intensive form of Zalim which is active participle from Zalama, which means, he put the thing in a wrong place; and Zalama-hu means, he imposed upon himself a burden which it was beyond his power or ability to bear. Jahul is the intensive form of Jahil which means, neglectful; foolish; heedless (Lane).
Man is gifted with great natural capacities and powers to assimilate and manifest in his person Divine attributes and to become the image of his Creator (2:31). This is, indeed, a great trust which man, alone of all the universe, was found capable of discharging; other beings and things—the angels, the heavens, the earth and the mountains being quite unequal to it. They refused, as it were, to bear it. Man accepted this responsibility because he alone could discharge it. He is capable of being Zalum (unjust to himself) and Jahul (neglectful of
Important Words:
حملھا (bore it). حمله means, he bore or carried it, or carried it off or away; he gave him a beast upon which to ride. حمل بدینmeans, he bore or took upon himself the responsibility for the payment of debt. حمل الامانة means, he took upon himself or accepted the trust, or he betrayed the trust, he proved false to it (Lane & Aqrab). See also 7:177.
ظلوما (unjust) is the intensive form of ظالم which is active participle from ظلم which means, he did wrong or acted unjustly, wrongfully or tyrannically; he put the thing in a wrong place or in a place not its own. ظلمه means, he imposed upon him a thing that was beyond his power or ability (Lane & Aqrab). See also 2:36 & 17:60.
جھولا (neglectful) is the intensive form of جاھل which is active participle from جھل (jahila) which means, he was ignorant. جھل علیه means, he acted towards him in a silly and foolish manner and wrongly. جھل الحق means, he neglected or ignored the truth. جاھل means, ignorant, neglectful; foolish or silly and wrong in conduct (Lane & Aqrab).
Commentary:
This verse has presented commentators of the Quran with some difficulty. In view of different significations of the words used, the verse seems to be susceptible of the following interpretations:
(1) Taking the word حمل as meaning to accept, and امانة as signifying the trust of man’s love of God, the verse would mean that a great spiritual destiny awaited man. He was made God’s vicegerent on earth (2:31). He was gifted with the great capacities and powers to assimilate and manifest in his person Divine attributes and to become the image of his Creator. This was indeed a great trust which man, alone of all the universe, was found capable of discharging, other beings and things—the angels, the heavens, the earth and the mountains—being quite unequal to the task. They refused, as it were, to bear it. Man accepted this responsibility because he alone could discharge it, as he had been endowed with great natural qualities. He was capable of being ظلوم (unjust to himself) and جھول (neglectful of himself) i.e. he could be unjust to himself in the sense that he could bear any hardship and undergo any sacrifice for the sake of his Creator, and he was capable of being neglectful in the sense that in the discharge of his great and sacred trust he could be neglectful of his own interest and desire for a life of ease and comfort.
(2) Taking امانة (trust), however, in the sense of the Law of the Quran and الانسان signifying the perfect man, i.e. the Holy Prophet, the verse would mean that of all the denizens of the heavens, and earth, and of all great men, and leaders of thought, the Holy Prophet alone was found to be capable of being entrusted with the revelation of the most perfect and final Law—the Quran, because no other man, or being was endowed with those great qualities which were indispensable for the full and adequate discharge of this great responsibility.
(3) Taking حمل in the sense of betraying or proving false to a trust, the verse would mean that the trust of the divine law was imposed upon man and other terrestrial and celestial beings. All of them with the exception of man refused to betray this trust, i.e. they carried out fully and faithfully all the laws to which they were made subject. The whole nature was true to its laws and the angels also carried out their duties loyally and faithfully (16:51). It is man alone who having been endowed with discretion and volition defies and violates Divine commandments because he is unjust and neglects and ignores his duties and responsibilities. This meaning of the verse is supported by 41:12 wherein it is stated that the heavens and earth were commanded to carry out the laws that were imposed on them and they gave their willing and unconditional obedience to them.
1039
حَمَلَ الْاَمَانَةَ (Hamalal-Amanata) 意指他自己担负起或接受这一信托;他辜负了它。ظَلُوْم (Zalum) 是 ظَالِمْ (Zalim) 的加强形式, 而 Zalim 是来自 ظَلَمَ (Zalama) 的主动语态分词, 它的意思是他把东西放错了地方;而 ظَلَمَهٗ (Zalama-hu) 则意指他迫使自己担负起他的权力或能力所不及的责任。 جَهُوْل (Jahul) 是 جَاهِل (Jahil) 的加强形式, 意指, 疏忽的;鲁莽的;掉以轻心的 (Lane)。
人类被赋予极大的天然能力与力量, 在他们身上能吸收和显示出安拉的常德而成为他们的创造主的映像 (2:31)。这确实是一项重大的信托, 因为在整个宇宙中, 只有人类被发现有能力来履行这项重大的信托; 其他一些生命物与存在物--------天使、诸天、地球和山岳都不能履行这项信托。似乎可以说, 他们拒绝承担这一信托。人类接受了这个责任, 因为只有人类能够履行这项任务。他们是能 ظَلُوْم (Zalum, 对自己不公平) 和 جَهُوْل (Jahul, 忽视自己) 的。他们是能够对自己不公平的意思是, 为了他们的创造主他们能够承受任何困苦和忍受任何牺牲。他们是能够忽视或不注意自己的, 意思是, 在履行他们重大和神圣的信托时, 是能够忘记自己的利益以及对舒适和安逸的生活的愿望的。(2) 如果把 اَلْاَمَانَة (al-Amanat) (信托) 的意思理解为 «古兰经» 的律令而把 اَلْاِنْسَان (al-Insan) 理解为完美无缺的人, 即穆圣的话, 那么, 这节经文的意思将会是, 在天上和地上所有的居住者中间, 只有穆圣能受托来启示这部最完美和最后的经典--------«古兰经», 因为没有其他人或其他存在物具有这样的必不可少的伟大品质来充分而恰当地履行这一重大职责。(3) 如果把 حَمَلَ (Hamala) 的意思理解为辜负或虚伪对待一项信托的话, 那么, 这节经文的意思将会是, 安拉把经典信托给人类及地上、天上的其他存在物。除了人类以外, 其余的都不辜负这一信托, 也就是说, 他们充分、忠诚地执行着要求他们服从的一切律令, 整个自然界都忠实于他的律令, 天使们也忠诚、切实地履行他们的职责 (16:50, 51)。只有被赋予自由意志和决定能力的人类, 由于他们是不义的, 却蔑视并违背安拉的律令, 玩忽他们的职责。这节经文的这一意义, 由 41:12 所证实。
1
علماء نے لکھا ہے اور یہی درست ہے کہ ظلم کرنے والے سے مراد اپنی جان پر ظلم کرنے والا ہے۔ یعنی اپنے نفس کو حرام چیزوں سے جبراً روک سکتا ہے۔
3128
Important Words:
حملھا (bore it). حمله means, he bore or carried it, or carried it off or away; he gave him a beast upon which to ride. حمل بدینmeans, he bore or took upon himself the responsibility for the payment of debt. حمل الامانة means, he took upon himself or accepted the trust, or he betrayed the trust, he proved false to it (Lane & Aqrab). See also 7:177.
ظلوما (unjust) is the intensive form of ظالم which is active participle from ظلم which means, he did wrong or acted unjustly, wrongfully or tyrannically; he put the thing in a wrong place or in a place not its own. ظلمه means, he imposed upon him a thing that was beyond his power or ability (Lane & Aqrab). See also 2:36 & 17:60.
جھولا (neglectful) is the intensive form of جاھل which is active participle from جھل (jahila) which means, he was ignorant. جھل علیه means, he acted towards him in a silly and foolish manner and wrongly. جھل الحق means, he neglected or ignored the truth. جاھل means, ignorant, neglectful; foolish or silly and wrong in conduct (Lane & Aqrab).
Commentary:
This verse has presented commentators of the Quran with some difficulty. In view of different significations of the words used, the verse seems to be susceptible of the following interpretations:
(1) Taking the word حمل as meaning to accept, and امانة as signifying the trust of man’s love of God, the verse would mean that a great spiritual destiny awaited man. He was made God’s vicegerent on earth (2:31). He was gifted with the great capacities and powers to assimilate and manifest in his person Divine attributes and to become the image of his Creator. This was indeed a great trust which man, alone of all the universe, was found capable of discharging, other beings and things—the angels, the heavens, the earth and the mountains—being quite unequal to the task. They refused, as it were, to bear it. Man accepted this responsibility because he alone could discharge it, as he had been endowed with great natural qualities. He was capable of being ظلوم (unjust to himself) and جھول (neglectful of himself) i.e. he could be unjust to himself in the sense that he could bear any hardship and undergo any sacrifice for the sake of his Creator, and he was capable of being neglectful in the sense that in the discharge of his great and sacred trust he could be neglectful of his own interest and desire for a life of ease and comfort.
(2) Taking امانة (trust), however, in the sense of the Law of the Quran and الانسان signifying the perfect man, i.e. the Holy Prophet, the verse would mean that of all the denizens of the heavens, and earth, and of all great men, and leaders of thought, the Holy Prophet alone was found to be capable of being entrusted with the revelation of the most perfect and final Law—the Quran, because no other man, or being was endowed with those great qualities which were indispensable for the full and adequate discharge of this great responsibility.
(3) Taking حمل in the sense of betraying or proving false to a trust, the verse would mean that the trust of the divine law was imposed upon man and other terrestrial and celestial beings. All of them with the exception of man refused to betray this trust, i.e. they carried out fully and faithfully all the laws to which they were made subject. The whole nature was true to its laws and the angels also carried out their duties loyally and faithfully (16:51). It is man alone who having been endowed with discretion and volition defies and violates Divine commandments because he is unjust and neglects and ignores his duties and responsibilities. This meaning of the verse is supported by 41:12 wherein it is stated that the heavens and earth were commanded to carry out the laws that were imposed on them and they gave their willing and unconditional obedience to them.
2374
Hamalal-Amanata means, he took upon himself or accepted the trust; he betrayed it. Zalum is the intensive form of Zalim which is active participle from Zalama, which means, he put the thing in a wrong place; and Zalama-hu means, he imposed upon himself a burden which it was beyond his power or ability to bear. Jahul is the intensive form of Jahil which means, neglectful; foolish; heedless (Lane).
Man is gifted with great natural capacities and powers to assimilate and manifest in his person Divine attributes and to become the image of his Creator (2:31). This is, indeed, a great trust which man, alone of all the universe, was found capable of discharging; other beings and things—the angels, the heavens, the earth and the mountains being quite unequal to it. They refused, as it were, to bear it. Man accepted this responsibility because he alone could discharge it. He is capable of being Zalum (unjust to himself) and Jahul (neglectful of