عَيْنَانِ
Appears 2 times in Quran
Derived Words (1)
Words derived from the stem "عَيْنَانِ".
- two fountains
- two springs
Occurrences in Quran
Found 2 verses containing "عَيْنَانِ".
فِيهِمَا عَيْنَانِ تَجْرِيَانِ
“两个川流不息的泉源” 可以是对安拉应尽的义务 (حُقُوقُ الله, Huququllah) 和穆斯林对人类应尽的义务 (حُقُوقُ الْعِبَاد, Huququl-‘Ibad), 这些都是信者在今生要彻底而忠诚地履行的。这两个义务的履行会化为后世的两个泉源。因为真正的信者继续不断地履行这些义务, 源泉被描写成永远涌流。
The two fountains flowing freely may be the spiritual embodiments of Huququllah (the obligations owed to God) and Huququl-‘Ibad (the obligations a Muslim owes to his fellow-beings) which the believers fully and faithfully discharge in this life. The discharge of these two obligations would assume the form of two fountains in the Hereafter. As a true believer ceaselessly continues to discharge these obligations, the fountains have been depicted as constantly flowing.
Commentary:
The "two fountains running freely" may be the spiritual embodiments of حقوق اللّٰه (the obligations owed to God) and حقوق العباد (the obligations a Muslim owes to his fellow beings) which the believers had fully and faithfully discharged in this life. The discharge of these two obligations would assume the form of two fountains in the Hereafter. As a true believer ceaselessly continues to discharge these obligations, the fountains have been depicted as constantly flowing.
1361
“两个川流不息的泉源” 可以是对安拉应尽的义务 (حُقُوقُ الله, Huququllah) 和穆斯林对人类应尽的义务 (حُقُوقُ الْعِبَاد, Huququl-‘Ibad), 这些都是信者在今生要彻底而忠诚地履行的。这两个义务的履行会化为后世的两个泉源。因为真正的信者继续不断地履行这些义务, 源泉被描写成永远涌流。
4076
Commentary:
The "two fountains running freely" may be the spiritual embodiments of حقوق اللّٰه (the obligations owed to God) and حقوق العباد (the obligations a Muslim owes to his fellow beings) which the believers had fully and faithfully discharged in this life. The discharge of these two obligations would assume the form of two fountains in the Hereafter. As a true believer ceaselessly continues to discharge these obligations, the fountains have been depicted as constantly flowing.
2941
The two fountains flowing freely may be the spiritual embodiments of Huququllah (the obligations owed to God) and Huququl-‘Ibad (the obligations a Muslim owes to his fellow-beings) which the believers fully and faithfully discharge in this life. The discharge of these two obligations would assume the form of two fountains in the Hereafter. As a true believer ceaselessly continues to discharge these obligations, the fountains have been depicted as constantly flowing.
فِيهِمَا عَيْنَانِ نَضَّاخَتَانِ
在这一节和以上第51节经文中, 应允信者的泉源有两种不同的描写。第51节把那应允的泉源描写为任意而不停地流着 تَجْرِيَانِ (Tajriani)。这表示, 应允得到那一节经文所提到的泉源的信者, 要比允许得到这一切经文中所提到的泉源的信者具有更高的精神境界, 因为前一类信者为别人慷慨而不停地行善, 而没有任何报酬的意念或期望, 而后者的行善是出于自然冲动, 他们的行善主要仅局限于他们自己。所用的修词是 نَضَّاخَتٰن (Naddakhatan, 喷水的)。
In the present verse and in v.51 above, two different descriptions of the fountains and springs promised to believers have been given. In v.51 the fountains promised are described as flowing freely and ceaselessly (Tajriyani). This signifies that believers to whom springs mentioned in that verse have been promised are of a higher spiritual status than the believers to whom springs mentioned in the present verse have been promised, since the believers of former category are engaged in doing good to others ceaselessly and freely without any idea or expectation of reward while those of the latter class do good works out of natural impulse but their doing of good is mainly confined to themselves. The qualifying word used is Naddakhatan (gushing forth).
Important Words:
نضاختان (gushing forth with water) is derived from نضخ. They say نضخ الماء i.e. the water gushed forth from the fountain or boiled forth vehemently. عین نضاخة means, a copious spring of water or a spring that gushes forth or boils forth copiously (Lane).
Commentary:
In the present verse and in v. 51۱ above two different descriptions of the fountains and springs promised to believers have been given. In v. 51 fountains promised to believers have been described as flowing freely and ceaselessly while in the present verse these springs are described as gushing forth with water. This signifies that believers to whom springs mentioned in v. 51 have been promised are of a higher spiritual status than believers to whom springs mentioned in the present verse have been promised; since believers of former category are engaged in doing good to others ceaselessly and freely without any idea or expectation of reward while those of the latter class do good works out of natural impulse but the doing of good is mainly confined to themselves.
1370
在这一节和以上第51节经文中, 应允信者的泉源有两种不同的描写。第51节把那应允的泉源描写为任意而不停地流着 تَجْرِيَانِ (Tajriani)。这表示, 应允得到那一节经文所提到的泉源的信者, 要比允许得到这一切经文中所提到的泉源的信者具有更高的精神境界, 因为前一类信者为别人慷慨而不停地行善, 而没有任何报酬的意念或期望, 而后者的行善是出于自然冲动, 他们的行善主要仅局限于他们自己。所用的修词是 نَضَّاخَتٰن (Naddakhatan, 喷水的)。
4084
Important Words:
نضاختان (gushing forth with water) is derived from نضخ. They say نضخ الماء i.e. the water gushed forth from the fountain or boiled forth vehemently. عین نضاخة means, a copious spring of water or a spring that gushes forth or boils forth copiously (Lane).
Commentary:
In the present verse and in v. 51۱ above two different descriptions of the fountains and springs promised to believers have been given. In v. 51 fountains promised to believers have been described as flowing freely and ceaselessly while in the present verse these springs are described as gushing forth with water. This signifies that believers to whom springs mentioned in v. 51 have been promised are of a higher spiritual status than believers to whom springs mentioned in the present verse have been promised; since believers of former category are engaged in doing good to others ceaselessly and freely without any idea or expectation of reward while those of the latter class do good works out of natural impulse but the doing of good is mainly confined to themselves.
2950
In the present verse and in v.51 above, two different descriptions of the fountains and springs promised to believers have been given. In v.51 the fountains promised are described as flowing freely and ceaselessly (Tajriyani). This signifies that believers to whom springs mentioned in that verse have been promised are of a higher spiritual status than the believers to whom springs mentioned in the present verse have been promised, since the believers of former category are engaged in doing good to others ceaselessly and freely without any idea or expectation of reward while those of the latter class do good works out of natural impulse but their doing of good is mainly confined to themselves. The qualifying word used is Naddakhatan (gushing forth).