اِلٰہِ
Appears 4 times in Quran
Derived Words (2)
Words derived from the stem "اِلٰہِ".
Occurrences in Quran
Found 4 verses containing "اِلٰہِ".
قَالَ فَاذۡہَبۡ فَاِنَّ لَکَ فِی الۡحَیٰوۃِ اَنۡ تَقُوۡلَ لَا مِسَاسَ ۖ وَاِنَّ لَکَ مَوۡعِدًا لَّنۡ تُخۡلَفَہٗ ۖ وَانۡظُرۡ اِلٰۤی اِلٰہِکَ الَّذِیۡ ظَلۡتَ عَلَیۡہِ عَاکِفًا ۖ لَّنُحَرِّقَنَّہٗ ثُمَّ لَنَنۡسِفَنَّہٗ فِی الۡیَمِّ نَسۡفًا
“不要接触我” 这句话可以表示: (a) سَامِرِی (Samiri) 由于把以色列人错误地引上崇拜牛的歧途而受到社会严厉抵制的惩罚。(b) 他受到某种皮肤传染病的折磨, 因而人们避免与他接触。(c) 他怀疑自己已患病而最后避开了同伴。
عیسائی مصنّف اکثر اعتراض کرتے ہیں کہ بچھڑا سونے کا تھا اور سونا جل کر راکھ نہیں ہو سکتا۔ اس کا جواب یہ ہے کہ سامری کی غرض فریب تھی اور اس کے لئے بچھڑے کے منہ اور دُم میں لکڑی کے خول لگانے ضروری تھے تا ہوا آنے پر آواز نکلے۔ پس جب بچھڑا جلایا گیا تو ساتھ وہ خول بھی جلے اور ان کی راکھ بن گئی۔ جس کو موسٰیؑ نے سونے کی ریت کے ساتھ دریا میں پھینکوا دیا۔ (نَسَفَ کے معنے لغت میں پھینک دینے کے لکھے ہیں دیکھئے مفردات)
The words 'Touch me not' may signify: (a) That the Samiri was punished with a rigorous social boycott for having misled the Israelites into calf-worship. (b) That he was afflicted with some contagious skin disease so that people avoided contact with him. (c) That he suffered from hypochondriasis and consequently shunned the company of men.
Important Words:
ننسفنه (We will scatter it) is derived from نسف. They say نسف البناء i.e. he destroyed or uprooted the building from its foundation. نسف الجبال means, He broke the mountains into pieces. نسف الریحالشیء means, the wind uprooted or eradicated the thing and scattered it away (Aqrab).
Commentary:
The words "touch me not" may signify one of the following: (a) that Samiri was punished with a rigorous social boycott for having misled the Israelites into calf-worship; (b) that he was afflicted with some contagious skin disease so that people avoided contact with him; or (c) that he suffered from hypochondriasis and consequently shunned the company of men.
The mentioning together of the cow and the river is significant because generally the nations that worship the cow are found to worship rivers also.
815
“不要接触我” 这句话可以表示: (a) سَامِرِی (Samiri) 由于把以色列人错误地引上崇拜牛的歧途而受到社会严厉抵制的惩罚。(b) 他受到某种皮肤传染病的折磨, 因而人们避免与他接触。(c) 他怀疑自己已患病而最后避开了同伴。
2
عیسائی مصنّف اکثر اعتراض کرتے ہیں کہ بچھڑا سونے کا تھا اور سونا جل کر راکھ نہیں ہو سکتا۔ اس کا جواب یہ ہے کہ سامری کی غرض فریب تھی اور اس کے لئے بچھڑے کے منہ اور دُم میں لکڑی کے خول لگانے ضروری تھے تا ہوا آنے پر آواز نکلے۔ پس جب بچھڑا جلایا گیا تو ساتھ وہ خول بھی جلے اور ان کی راکھ بن گئی۔ جس کو موسٰیؑ نے سونے کی ریت کے ساتھ دریا میں پھینکوا دیا۔ (نَسَفَ کے معنے لغت میں پھینک دینے کے لکھے ہیں دیکھئے مفردات)
2310
Important Words:
ننسفنه (We will scatter it) is derived from نسف. They say نسف البناء i.e. he destroyed or uprooted the building from its foundation. نسف الجبال means, He broke the mountains into pieces. نسف الریحالشیء means, the wind uprooted or eradicated the thing and scattered it away (Aqrab).
Commentary:
The words "touch me not" may signify one of the following: (a) that Samiri was punished with a rigorous social boycott for having misled the Israelites into calf-worship; (b) that he was afflicted with some contagious skin disease so that people avoided contact with him; or (c) that he suffered from hypochondriasis and consequently shunned the company of men.
The mentioning together of the cow and the river is significant because generally the nations that worship the cow are found to worship rivers also.
1848
The words 'Touch me not' may signify: (a) That the Samiri was punished with a rigorous social boycott for having misled the Israelites into calf-worship. (b) That he was afflicted with some contagious skin disease so that people avoided contact with him. (c) That he suffered from hypochondriasis and consequently shunned the company of men.
وَقَالَ فِرۡعَوۡنُ یٰۤاَیُّہَا الۡمَلَاُ مَا عَلِمۡتُ لَکُمۡ مِّنۡ اِلٰہٍ غَیۡرِیۡ فَاَوۡقِدۡ لِیۡ یٰہٰمٰنُ عَلَی الطِّیۡنِ فَاجۡعَل لِّیۡ صَرۡحًا لَّعَلِّیۡۤ اَطَّلِعُ اِلٰۤی اِلٰہِ مُوۡسٰی وَاِنِّیۡ لَاَظُنُّہٗ مِنَ الۡکٰذِبِیۡنَ
اہل مصر کا عقیدہ تھا کہ آسمانی روحیں اونچے مقامات پر اُترتی ہیں۔ اس لئے وہ روحانی کسب کمال کے لئے اونچی عمارتیں بناتے تھے۔ اہرام مصر اسی عقیدہ کی یادگار ہیں۔
26:30.
40:37.
The verse is susceptible of two interpretations: (1) The Israelites were already working as labourers at the kilns. Pharaoh alludes to this ignoble condition of theirs and seems derisively to say to Haman, 'These people do not appear to have sufficient work to do. Having more than enough leisure they have begun to dream of Prophethood. They must be put to hard labour; then will they come to their senses and give up having false illusions about God and Prophethood.' (2) The Egyptians were well-versed in astronomy. They built high observatories for observing the movements of the stars. So Pharaoh jeeringly asked Haman to build for him a lofty observatory so that he might have a peep at the God of Moses.
26:30.
40:37.
Commentary:
The verse is susceptible of two interpretations: (1) The Israelites were already working as labourers at the kilns. Pharaoh alludes to this ignoble condition of theirs and seems derisively to say to Haman: "These people do not appear to have sufficient work to do. Having more than enough leisure they have begun to dream of prophethood. They must be put to hard labour; then will they come to their senses and give up having false illusions about God and prophethood." (2) The Egyptians were well-versed in astronomy. They built high observatories for observing the movements of the stars. So Pharaoh jeeringly asked Haman to build for him a lofty observatory so that he might have a peep at the God of Moses. The verse may also imply a reference to an ancient belief of the Egyptians that heavenly spirits descended upon lofty places and therefore in order to achieve spiritual perfection they constructed high buildings.
c
26:30.
d
40:37.
1
اہل مصر کا عقیدہ تھا کہ آسمانی روحیں اونچے مقامات پر اُترتی ہیں۔ اس لئے وہ روحانی کسب کمال کے لئے اونچی عمارتیں بناتے تھے۔ اہرام مصر اسی عقیدہ کی یادگار ہیں۔
b
26:30.
c
40:37.
2903
Commentary:
The verse is susceptible of two interpretations: (1) The Israelites were already working as labourers at the kilns. Pharaoh alludes to this ignoble condition of theirs and seems derisively to say to Haman: "These people do not appear to have sufficient work to do. Having more than enough leisure they have begun to dream of prophethood. They must be put to hard labour; then will they come to their senses and give up having false illusions about God and prophethood." (2) The Egyptians were well-versed in astronomy. They built high observatories for observing the movements of the stars. So Pharaoh jeeringly asked Haman to build for him a lofty observatory so that he might have a peep at the God of Moses. The verse may also imply a reference to an ancient belief of the Egyptians that heavenly spirits descended upon lofty places and therefore in order to achieve spiritual perfection they constructed high buildings.
b
26:30.
c
40:37.
2217
The verse is susceptible of two interpretations: (1) The Israelites were already working as labourers at the kilns. Pharaoh alludes to this ignoble condition of theirs and seems derisively to say to Haman, 'These people do not appear to have sufficient work to do. Having more than enough leisure they have begun to dream of Prophethood. They must be put to hard labour; then will they come to their senses and give up having false illusions about God and Prophethood.' (2) The Egyptians were well-versed in astronomy. They built high observatories for observing the movements of the stars. So Pharaoh jeeringly asked Haman to build for him a lofty observatory so that he might have a peep at the God of Moses.
اَسۡبٰبَ السَّمٰوٰتِ فَاَطَّلِعَ اِلٰۤی اِلٰہِ مُوۡسٰی وَاِنِّیۡ لَاَظُنُّہٗ کٰذِبًا ۚ وَکَذٰلِکَ زُیِّنَ لِفِرۡعَوۡنَ سُوۡٓءُ عَمَلِہٖ وَصُدَّ عَنِ السَّبِیۡلِ ۚ وَمَا کَیۡدُ فِرۡعَوۡنَ اِلَّا فِیۡ تَبَابٍ
28:39.
Pharaoh sarcastically said that he wanted to go up to heavens to have a peep at Moses’s God, but God made him see a manifestation of His power in the depths of the sea.
28:39.
Commentary:
The verse means to say that all the evil designs of Pharaoh against Moses recoiled on his own head and ended only in his own ruin.
b
28:39.
1163
法老揶揄地说, 他要到天上去一瞥穆撒的安拉, 可是安拉叫他在海底深处看看他显示的威力。
c
28:39.
3523
Commentary:
The verse means to say that all the evil designs of Pharaoh against Moses recoiled on his own head and ended only in his own ruin.
b
28:39.
2606
Pharaoh sarcastically said that he wanted to go up to heavens to have a peep at Moses’s God, but God made him see a manifestation of His power in the depths of the sea.
اِلٰہِ النَّاسِ
在这经章中, رَبّ (Rabb, 人类的养主)、مَلِك (Malik, 人类的最高统治者) 和 اِلٰه (Ilah, 人类的值得崇拜者) 这三种常德用来比作一种常德, 即上一经章中的 رَبُّ الْفَلَق (Rabbul-Falaq, 森罗万象的养主), 因为这一个常德包括了上述三个常德。在同一经章中一种常德--------森罗万象的养主--------被祈求以对付四种祸害, 在这章中三种常德被祈求以对付一种祸害, 即恶魔的流言蜚语。这是因为恶魔的煽动或诌媚包括了一切可能想得到的罪恶。这三种常德和人的物质、道德和精神条件有着密切关系。人的物质和道德在 Rabb (养主) 之下得到发展, 其思想言行由 Malik (主宰) 或奖或惩; 常德 Ilah (值得崇拜者) 的含意是: 安拉是人爱戴和崇拜的对象, 也是他的目的。这一经章提到三种常德的含意是, 一切罪恶都来自三个起因, 即当人把另一个人当作他的养主、或人类的最高统治者、或安拉的时候, 那就是说, 当他把他作为他人生的支持或靠山的时候, 或俯首贴耳服从他那不正当的权威, 或把他当作爱戴和崇拜的对象。信者在这里应当仅仅把安拉作为他人生的真正支持, 仅仅对安拉真正的无条件的服从, 仅仅把安拉当作爱戴和崇拜的真正对象。在这几节经文中也可以表示他应该永远寻求保护, 防止剥削的资本家、残暴的统治者和狡猾的僧侣阶级的蹂躏, 因为他常自轻率与毫无戒心的老百姓中取得好处, 并无情地剥削他们。
اس آیت میں بتایا کہ ہمارا اصل بادشاہ یعنی خداتعالیٰ دنیا کا حقیقی معبود بھی ہے۔ گو بنی نوع انسان اس کے مقابلہ میں جھوٹے معبود پیش کرتے ہیں۔ مگر میں اپنے اصل معبود سے یہ دعا کرتا ہوں کہ مجھے جھوٹے معبودوں کے شر سے بچائے۔
In the present Surah three Divine attributes—Rabb (Lord of mankind), Malik (King of mankind), and Ilah (God of mankind), have been invoked as against one attribute, viz. Rabbul-Falaq (Lord of the dawn) in the preceding Surah, because this one attribute comprises all the three above- mentioned attributes. Whereas one Divine attribute—Lord of the dawn—has been invoked against four kinds of mischief in the previous Surah, in the present Surah three Divine attributes have been invoked against one mischief, i.e. whispering of the Evil One. This is because the promptings or insinuations of Satan cover all conceivable evils.
The three Divine attributes have a subtle connection with the physical, moral and spiritual conditions of man. Man’s physical and moral developments take place under the attribute Rabb, and his thoughts, words and actions are punished or rewarded by Malik; and the attribute Ilah signifies that God is th
1827
在这经章中, رَبّ (Rabb, 人类的养主)、مَلِك (Malik, 人类的最高统治者) 和 اِلٰه (Ilah, 人类的值得崇拜者) 这三种常德用来比作一种常德, 即上一经章中的 رَبُّ الْفَلَق (Rabbul-Falaq, 森罗万象的养主), 因为这一个常德包括了上述三个常德。在同一经章中一种常德--------森罗万象的养主--------被祈求以对付四种祸害, 在这章中三种常德被祈求以对付一种祸害, 即恶魔的流言蜚语。这是因为恶魔的煽动或诌媚包括了一切可能想得到的罪恶。这三种常德和人的物质、道德和精神条件有着密切关系。人的物质和道德在 Rabb (养主) 之下得到发展, 其思想言行由 Malik (主宰) 或奖或惩; 常德 Ilah (值得崇拜者) 的含意是: 安拉是人爱戴和崇拜的对象, 也是他的目的。这一经章提到三种常德的含意是, 一切罪恶都来自三个起因, 即当人把另一个人当作他的养主、或人类的最高统治者、或安拉的时候, 那就是说, 当他把他作为他人生的支持或靠山的时候, 或俯首贴耳服从他那不正当的权威, 或把他当作爱戴和崇拜的对象。信者在这里应当仅仅把安拉作为他人生的真正支持, 仅仅对安拉真正的无条件的服从, 仅仅把安拉当作爱戴和崇拜的真正对象。在这几节经文中也可以表示他应该永远寻求保护, 防止剥削的资本家、残暴的统治者和狡猾的僧侣阶级的蹂躏, 因为他常自轻率与毫无戒心的老百姓中取得好处, 并无情地剥削他们。
2
اس آیت میں بتایا کہ ہمارا اصل بادشاہ یعنی خداتعالیٰ دنیا کا حقیقی معبود بھی ہے۔ گو بنی نوع انسان اس کے مقابلہ میں جھوٹے معبود پیش کرتے ہیں۔ مگر میں اپنے اصل معبود سے یہ دعا کرتا ہوں کہ مجھے جھوٹے معبودوں کے شر سے بچائے۔
3473
In the present Surah three Divine attributes—Rabb (Lord of mankind), Malik (King of mankind), and Ilah (God of mankind), have been invoked as against one attribute, viz. Rabbul-Falaq (Lord of the dawn) in the preceding Surah, because this one attribute comprises all the three above- mentioned attributes. Whereas one Divine attribute—Lord of the dawn—has been invoked against four kinds of mischief in the previous Surah, in the present Surah three Divine attributes have been invoked against one mischief, i.e. whispering of the Evil One. This is because the promptings or insinuations of Satan cover all conceivable evils.
The three Divine attributes have a subtle connection with the physical, moral and spiritual conditions of man. Man’s physical and moral developments take place under the attribute Rabb, and his thoughts, words and actions are punished or rewarded by Malik; and the attribute Ilah signifies that God is th