یَنۡۢبَغِیۡ
Appears 6 times in Quran
Derived Words (3)
Words derived from the stem "یَنۡۢبَغِیۡ".
- will not suit
- the sun
- fit for it
- it becomes
- proper
- that suit
Occurrences in Quran
Found 6 verses containing "یَنۡۢبَغِیۡ".
لَا الشَّمۡسُ یَنۡۢبَغِیۡ لَہَاۤ اَنۡ تُدۡرِکَ الۡقَمَرَ وَلَا الَّیۡلُ سَابِقُ النَّہَارِ ۚ وَکُلٌّ فِیۡ فَلَکٍ یَّسۡبَحُوۡنَ
اس آیت میں یہ بتایا گیا ہے کہ چاند کو بھی طاقت نہیں کہ وہ سورج کے قریب چلا جائے‘ کیونکہ اس صورت میں بھی تباہی آجاتی ہے۔
چونکہ یہاں یہ بتانا مقصود ہے کہ ان کے چلنے میں کوئی روک نہیں‘ اس لئے یَسْبَحُوْنَ کا لفظ استعمال کیا گیا۔ جس کے معنے تیرنے کے ہیں۔ مراد یہ ہے کہ وہ سہولت کے ساتھ چلتے چلے جاتے ہیں۔ اور کوئی روک ان کے راستہ میں پیدا نہیں ہوتی۔ یعنی کوئی سیّارہ دوسرے سیّارے کے راستہ میں آکر اس کو تباہ نہیں کرتا۔
25:63.
21:34.
The reference in this verse is to the floating of the heavenly bodies through space or ether. The Qur’an contradicted the view held for a long time that the heavens were solid in their formation. It is characteristic of the Qur’an that it uses expressions which not only contradict erroneous views and ideas but also anticipate new discoveries in the domain of science and philosophy. The verse also points to the excellent design and order that pervade the entire universe; all the celestial and terrestrial bodies performing their allotted tasks regularly, punctually and unerringly, without trespassing on one another’s sphere of action. The solar system is but one of hundreds of millions of systems, some of which are incalculably larger than it. Yet the countless millions of suns and stars profusely scattered over the immense void are so arranged and distributed in relation to one another as to secure the safety of one and all and to produce everywhere harmony and beauty. Each orb is reflecting the orbit
25:63.
21:34.
Important Words:
یسبحون (float) is derived from سبح which means, he swam. They say تسبح النجوم فی الفلک i.e. the stars swim, float or glide along swiftly in the firmament (Aqrab & Lane).
Commentary:
The reference in this verse is to the floating of the heavenly bodies through space or ether. The Quran contradicted the view held for a long time that the heavens were solid in their formation. It is characteristic of the Quran that it uses expressions which not only contradict erroneous religious beliefs and scientific views but also anticipate new discoveries in the domain of science and philosophy. It has revealed, in plain simple language, scientific truths which were unknown to the world at the time of its revelation and which even remained hidden for centuries afterwards. This alone constitutes sufficient proof that the Quran is the revealed Word of Him Who is the Supreme Source of all knowledge and from Whom nothing is hidden.
The verse also points to the excellent design and order that pervades the entire universe; all the celestial and terrestrial bodies performing their allotted tasks regularly, punctually and unerringly, without trespassing on one another’s sphere of action. "The solar system is but one of hundreds of millions of systems, some of which are incalculably larger than it. Yet the countless millions of suns and stars profusely scattered over the immense void are so arranged and distributed in relation to one another as to secure the safety of one and all and to produce everywhere harmony and beauty. Each orb is reflecting the orbit of every other, yet each proceeds safely on its destined way, and all united, form a glorious harmony of structure and motion." This immaculate design and perfect order pervading the universe unerringly points to a Designer and Controller behind it.
e
25:63.
f
21:34.
1
اس آیت میں یہ بتایا گیا ہے کہ چاند کو بھی طاقت نہیں کہ وہ سورج کے قریب چلا جائے‘ کیونکہ اس صورت میں بھی تباہی آجاتی ہے۔
2
چونکہ یہاں یہ بتانا مقصود ہے کہ ان کے چلنے میں کوئی روک نہیں‘ اس لئے یَسْبَحُوْنَ کا لفظ استعمال کیا گیا۔ جس کے معنے تیرنے کے ہیں۔ مراد یہ ہے کہ وہ سہولت کے ساتھ چلتے چلے جاتے ہیں۔ اور کوئی روک ان کے راستہ میں پیدا نہیں ہوتی۔ یعنی کوئی سیّارہ دوسرے سیّارے کے راستہ میں آکر اس کو تباہ نہیں کرتا۔
a
25:63.
b
21:34.
3241
Important Words:
یسبحون (float) is derived from سبح which means, he swam. They say تسبح النجوم فی الفلک i.e. the stars swim, float or glide along swiftly in the firmament (Aqrab & Lane).
Commentary:
The reference in this verse is to the floating of the heavenly bodies through space or ether. The Quran contradicted the view held for a long time that the heavens were solid in their formation. It is characteristic of the Quran that it uses expressions which not only contradict erroneous religious beliefs and scientific views but also anticipate new discoveries in the domain of science and philosophy. It has revealed, in plain simple language, scientific truths which were unknown to the world at the time of its revelation and which even remained hidden for centuries afterwards. This alone constitutes sufficient proof that the Quran is the revealed Word of Him Who is the Supreme Source of all knowledge and from Whom nothing is hidden.
The verse also points to the excellent design and order that pervades the entire universe; all the celestial and terrestrial bodies performing their allotted tasks regularly, punctually and unerringly, without trespassing on one another’s sphere of action. "The solar system is but one of hundreds of millions of systems, some of which are incalculably larger than it. Yet the countless millions of suns and stars profusely scattered over the immense void are so arranged and distributed in relation to one another as to secure the safety of one and all and to produce everywhere harmony and beauty. Each orb is reflecting the orbit of every other, yet each proceeds safely on its destined way, and all united, form a glorious harmony of structure and motion." This immaculate design and perfect order pervading the universe unerringly points to a Designer and Controller behind it.
b
25:63.
c
21:34.
2446
The reference in this verse is to the floating of the heavenly bodies through space or ether. The Qur’an contradicted the view held for a long time that the heavens were solid in their formation. It is characteristic of the Qur’an that it uses expressions which not only contradict erroneous views and ideas but also anticipate new discoveries in the domain of science and philosophy. The verse also points to the excellent design and order that pervade the entire universe; all the celestial and terrestrial bodies performing their allotted tasks regularly, punctually and unerringly, without trespassing on one another’s sphere of action. The solar system is but one of hundreds of millions of systems, some of which are incalculably larger than it. Yet the countless millions of suns and stars profusely scattered over the immense void are so arranged and distributed in relation to one another as to secure the safety of one and all and to produce everywhere harmony and beauty. Each orb is reflecting the orbit
قَالَ رَبِّ اغۡفِرۡ لِیۡ وَہَبۡ لِیۡ مُلۡکًا لَّا یَنۡۢبَغِیۡ لِاَحَدٍ مِّنۡۢ بَعۡدِیۡۤ ۖ اِنَّکَ اَنۡتَ الۡوَہَّابُ
从上一节经文看来, 素莱曼已预见由于他儿子鲁钝和低能他的非永恒的王国在他死后即将崩溃, 因此他祈求安拉已经赐给他家族的精神王国可以继续下去。如果 “在我死后没有任何人可以继承的一个王国” 这句话, 按照直义来理解的话, 那么, 素莱曼的祈祷可以这样来理解 (它的意思), 即在他死后以色列人之中将不会出现一个权力和威望有他那么大的国王。
یہاں ملک سے مرادنبوت یعنی روحانی بادشاہت ہے جو بعد میں آنے والوں کو بھی عطاء الٰہی کے طور پر ملتی ہے۔ والد سے ورثہ کے طور پر نہیں۔ اس لئے حضرت سلیمانؑ نے دعا کی کہ اے اللہ روحانی فضل بڑھا۔ دنیوی ترقی جو اولاد کے ہاتھوں ضائع ہو سکتی ہے مجھے اس کی خواہش نہیں۔
As it appears from the preceding verse Solomon had foreseen that his temporal kingdom would become disrupted after his death through the imbecility of his foolish and worthless son, so he prayed that the spiritual kingdom which God had bestowed upon his House might continue. If the words, 'a kingdom that may not be inherited by anyone after me,' are taken in their literal sense, then Solomon’s prayer would be understood to have been accepted in the sense that after his death no king possessing the power and prestige that he possessed ever appeared among the Israelites.
Commentary:
As it appears from the preceding verse Solomon had foreseen that his temporal kingdom would become disrupted after his death, through the imbecility of his foolish and worthless son, so he prayed that the spiritual kingdom which God had bestowed upon his House might continue among them. If the words "a kingdom that will not suit anyone after me" are taken in their literal sense, then Solomon’s prayer would be understood to have been accepted in the sense that after his death no king possessing the power and prestige that he possessed ever appeared among the Israelites.
The words لا ینبغی لاحد من بعدی may also signify a kingdom which pertains to the individual and is not heritable.
1110
从上一节经文看来, 素莱曼已预见由于他儿子鲁钝和低能他的非永恒的王国在他死后即将崩溃, 因此他祈求安拉已经赐给他家族的精神王国可以继续下去。如果 “在我死后没有任何人可以继承的一个王国” 这句话, 按照直义来理解的话, 那么, 素莱曼的祈祷可以这样来理解 (它的意思), 即在他死后以色列人之中将不会出现一个权力和威望有他那么大的国王。
2
یہاں ملک سے مرادنبوت یعنی روحانی بادشاہت ہے جو بعد میں آنے والوں کو بھی عطاء الٰہی کے طور پر ملتی ہے۔ والد سے ورثہ کے طور پر نہیں۔ اس لئے حضرت سلیمانؑ نے دعا کی کہ اے اللہ روحانی فضل بڑھا۔ دنیوی ترقی جو اولاد کے ہاتھوں ضائع ہو سکتی ہے مجھے اس کی خواہش نہیں۔
3406
Commentary:
As it appears from the preceding verse Solomon had foreseen that his temporal kingdom would become disrupted after his death, through the imbecility of his foolish and worthless son, so he prayed that the spiritual kingdom which God had bestowed upon his House might continue among them. If the words "a kingdom that will not suit anyone after me" are taken in their literal sense, then Solomon’s prayer would be understood to have been accepted in the sense that after his death no king possessing the power and prestige that he possessed ever appeared among the Israelites.
The words لا ینبغی لاحد من بعدی may also signify a kingdom which pertains to the individual and is not heritable.
2533
As it appears from the preceding verse Solomon had foreseen that his temporal kingdom would become disrupted after his death through the imbecility of his foolish and worthless son, so he prayed that the spiritual kingdom which God had bestowed upon his House might continue. If the words, 'a kingdom that may not be inherited by anyone after me,' are taken in their literal sense, then Solomon’s prayer would be understood to have been accepted in the sense that after his death no king possessing the power and prestige that he possessed ever appeared among the Israelites.
وَمَا یَنۡۢبَغِیۡ لِلرَّحۡمٰنِ اَنۡ یَّتَّخِذَ وَلَدًا
2:117; 4:172; 10:69; 37:152-155.
这一章非常强调而清楚地驳斥了基督教各个教条, 尤其是他们的伊撒是安拉的儿子这一基本教条, 因为所有他们其他的教条都源出于此。本节经文和前四节经文中特别着重地驳斥并谴责了这一教义。值得特别注意的是, 无限博爱这一安拉的常德在本章中反复地提到达十六次之多。由于伊撒是安拉的儿子这一基本教义及其必然的结果--------替世人赎罪的教条--------都是否定安拉的无限博爱这一常德的, 而且由于本章的中心论题是驳斥这一教义, 因此这一常德必然要反复谈及。替世人赎罪这一教条暗指安拉不可能宽恕人们的罪恶;而安拉无限博爱这一常德意示安拉能够并且实际上经常在宽恕他们, 因此, 在本章中反复提及这一常德。
2:117; 4:172; 10:69; 37:152-155.
The Surah contains most emphatic and clear denunciation of Christian dogmas, particularly their basic doctrine that Jesus is son of God, from which all other dogmas flow. In the present and preceding four verses special stress has been laid on the refutation and condemnation of this doctrine. It is worthy of special note that the Divine attribute Ar-Rahman has been repeatedly referred to in this Surah—it has been mentioned as many as sixteen times. As the fundamental dogma of the sonship of Jesus and its corollary, the dogma of atonement involve a denial of the Divine attribute Ar-Rahman and as the central theme of this Surah is the refutation of this dogma, this attribute inevitably has been repeatedly referred to. The dogma of atonement implies that God cannot forgive the sins of men whereas the Divine attribute 'Ar-Rahman' implies that He can and actually does often forgive them, hence its repetition in this Surah.
2:117; 4:172; 10:69; 37:152-155.
Commentary:
The Surah contains a most emphatic and clear denunciation of Christian dogmas, particularly the basic doctrine that Jesus is son of God, from which all other dogmas flow. In the present and preceding four verses special stress has been laid on the refutation and condemnation of this dogma. It is worthy of special note that the Divine attribute "Rahman" has been repeatedly referred to in this Surah—it has been mentioned as many as sixteen times. As the fundamental dogma of the sonship of Jesus and its corollary, the dogma of Atonement, involve a denial of the Divine attribute "Rahman" and as the central theme of this Surah is the refutation of this dogma, this attribute inevitably has been repeatedly referred to. The dogma of Atonement implies that God cannot forgive the sins of men whereas the Divine attribute "Rahman" implies that He can and actually often does forgive them, hence its repetition in this Surah.
g
2:117; 4:172; 10:69; 37:152-155.
808
这一章非常强调而清楚地驳斥了基督教各个教条, 尤其是他们的伊撒是安拉的儿子这一基本教条, 因为所有他们其他的教条都源出于此。本节经文和前四节经文中特别着重地驳斥并谴责了这一教义。值得特别注意的是, 无限博爱这一安拉的常德在本章中反复地提到达十六次之多。由于伊撒是安拉的儿子这一基本教义及其必然的结果--------替世人赎罪的教条--------都是否定安拉的无限博爱这一常德的, 而且由于本章的中心论题是驳斥这一教义, 因此这一常德必然要反复谈及。替世人赎罪这一教条暗指安拉不可能宽恕人们的罪恶;而安拉无限博爱这一常德意示安拉能够并且实际上经常在宽恕他们, 因此, 在本章中反复提及这一常德。
a
2:117; 4:172; 10:69; 37:152-155.
2231
Commentary:
The Surah contains a most emphatic and clear denunciation of Christian dogmas, particularly the basic doctrine that Jesus is son of God, from which all other dogmas flow. In the present and preceding four verses special stress has been laid on the refutation and condemnation of this dogma. It is worthy of special note that the Divine attribute "Rahman" has been repeatedly referred to in this Surah—it has been mentioned as many as sixteen times. As the fundamental dogma of the sonship of Jesus and its corollary, the dogma of Atonement, involve a denial of the Divine attribute "Rahman" and as the central theme of this Surah is the refutation of this dogma, this attribute inevitably has been repeatedly referred to. The dogma of Atonement implies that God cannot forgive the sins of men whereas the Divine attribute "Rahman" implies that He can and actually often does forgive them, hence its repetition in this Surah.
b
2:117; 4:172; 10:69; 37:152-155.
1803
The Surah contains most emphatic and clear denunciation of Christian dogmas, particularly their basic doctrine that Jesus is son of God, from which all other dogmas flow. In the present and preceding four verses special stress has been laid on the refutation and condemnation of this doctrine. It is worthy of special note that the Divine attribute Ar-Rahman has been repeatedly referred to in this Surah—it has been mentioned as many as sixteen times. As the fundamental dogma of the sonship of Jesus and its corollary, the dogma of atonement involve a denial of the Divine attribute Ar-Rahman and as the central theme of this Surah is the refutation of this dogma, this attribute inevitably has been repeatedly referred to. The dogma of atonement implies that God cannot forgive the sins of men whereas the Divine attribute 'Ar-Rahman' implies that He can and actually does often forgive them, hence its repetition in this Surah.
قَالُوۡا سُبۡحٰنَکَ مَا کَانَ یَنۡۢبَغِیۡ لَنَاۤ اَنۡ نَّتَّخِذَ مِنۡ دُوۡنِکَ مِنۡ اَوۡلِیَآءَ وَلٰکِنۡ مَّتَّعۡتَہُمۡ وَاٰبَآءَہُمۡ حَتّٰی نَسُوا الذِّکۡرَ وَکَانُوۡا قَوۡمًۢا بُوۡرًا
34:42.
34:42.
34:42.
Important Words:
بورا (ruined) is derived from بار which means, he or it perished. They say بارت السوق i.e. the market became dull. بار العمل means, the work became null and void. بارت الارض means, the land was or became uncultivated. The Arabic saying بادوا و باروا means, they became extinct and perished. بور means, a bad and corrupt man or people; a ruined man or people; a man or people in a state of perdition (Lane & Aqrab).
f
34:42.
b
34:42.
2656
Important Words:
بورا (ruined) is derived from بار which means, he or it perished. They say بارت السوق i.e. the market became dull. بار العمل means, the work became null and void. بارت الارض means, the land was or became uncultivated. The Arabic saying بادوا و باروا means, they became extinct and perished. بور means, a bad and corrupt man or people; a ruined man or people; a man or people in a state of perdition (Lane & Aqrab).
c
34:42.
وَمَا عَلَّمۡنٰہُ الشِّعۡرَ وَمَا یَنۡۢبَغِیۡ لَہٗۤ ۚ اِنۡ ہُوَ اِلَّا ذِکۡرٌ وَّقُرۡاٰنٌ مُّبِیۡنٌ
15:10; 65:11.
15:10; 65:11.
It is inconsistent with the dignity of a Divine Prophet that he should be a poet, because poets are generally given to idle dreaming and making castles in the air. Prophets of God have before them very high and noble ideals and programmes. The verse, however, does not mean that all poetry is bad and that all poets are dreamers, but it does mean that a Divine Prophet is far too dignified and spiritually exalted to be a mere poet.
15:10; 65:11.
Commentary:
The verse purports to say that the fact that God has intended that a nation, the Arabs, who so far had been very low in the scale of humanity should now rise to the heights of power and glory is no idle dream, no poetry. A Prophet of God, a Divine Messenger, who shall lead them to spiritual and material grand-eur, has arisen among them. It is inconsistent with the dignity of this great Prophet to be a poet, because whereas poets are generally given to idle dreaming and making castles in the air, the Prophets of God have before them very high and noble ideals and programmes. The verse, however, does not mean that all poetry is bad and that all poets are dreamers but it does mean that a Divine Prophet is far too dignified and spiritually exalted to be a mere poet. The pronoun ہ in له can also apply to the Quran.
b
15:10; 65:11.
b
15:10; 65:11.
3259
Commentary:
The verse purports to say that the fact that God has intended that a nation, the Arabs, who so far had been very low in the scale of humanity should now rise to the heights of power and glory is no idle dream, no poetry. A Prophet of God, a Divine Messenger, who shall lead them to spiritual and material grand-eur, has arisen among them. It is inconsistent with the dignity of this great Prophet to be a poet, because whereas poets are generally given to idle dreaming and making castles in the air, the Prophets of God have before them very high and noble ideals and programmes. The verse, however, does not mean that all poetry is bad and that all poets are dreamers but it does mean that a Divine Prophet is far too dignified and spiritually exalted to be a mere poet. The pronoun ہ in له can also apply to the Quran.
b
15:10; 65:11.
2460
It is inconsistent with the dignity of a Divine Prophet that he should be a poet, because poets are generally given to idle dreaming and making castles in the air. Prophets of God have before them very high and noble ideals and programmes. The verse, however, does not mean that all poetry is bad and that all poets are dreamers, but it does mean that a Divine Prophet is far too dignified and spiritually exalted to be a mere poet.
وَمَا یَنۡۢبَغِیۡ لَہُمۡ وَمَا یَسۡتَطِیۡعُوۡنَ
这节经文含有三个论据来证实恶魔没有力量来做 «古兰经» 这份工作的说法: (a) 它的教导最有效以及毫不妥协地谴责恶魔所主张的一切; (b) 它的性质是如此高贵以及它具有如此崇高的真理以致恶魔没有能力做出这等工作 (17:89); (c) «古兰经» 含有许多有关伊斯兰教最后胜利的强有力的预言。恶魔们不能作出这些预言, 因为他们不知道未来。
The verse contains three arguments in support of the claim that satans could have no hand in the production of the Qur’an: (a) Its teaching constitutes a most effective and uncompromising condemnation of all that satans stand for. (b) It is of such exalted character and contains such sublime truths that it is beyond the power of satans to produce the like of them (17:89). (c) The Qur’an contains mighty prophecies about the ultimate triumph of Islam. The satans could not make them as they have no knowledge of the future.
Commentary:
The verse contains two arguments in support of the claim that satans could have no hand in the production of the Quran. The first argument is embodied in the words "They are not fit for it," which means that the teaching of the Quran constitutes a most effective and uncompromising condemnation of all that satans stand for. Satan and his followers have been repeatedly and in most scathing terms denounced in the Quran and all good men have been exhorted to treat Satan as their enemy and not to follow him and to lead righteous lives. Thus satanic persons could not possibly have helped in the production of the Quran.
The second argument is continued in the words "nor have they the power to do so" which signify that the teaching of the Quran is of such exalted character and contains such sublime truths that it is beyond the power of satans to produce the like of it. Elsewhere the Quran says "if mankind and the jinn gathered together to produce the like of this Quran, they could not produce the like thereof, even though they should help one another" (17:89). Moreover, the Quran contains mighty prophecies about the ultimate triumph of truth which only God, the Knower of the unseen could make. The satans could not make them as they have no knowledge of the future.
935
这节经文含有三个论据来证实恶魔没有力量来做 «古兰经» 这份工作的说法: (a) 它的教导最有效以及毫不妥协地谴责恶魔所主张的一切; (b) 它的性质是如此高贵以及它具有如此崇高的真理以致恶魔没有能力做出这等工作 (17:89); (c) «古兰经» 含有许多有关伊斯兰教最后胜利的强有力的预言。恶魔们不能作出这些预言, 因为他们不知道未来。
2804
Commentary:
The verse contains two arguments in support of the claim that satans could have no hand in the production of the Quran. The first argument is embodied in the words "They are not fit for it," which means that the teaching of the Quran constitutes a most effective and uncompromising condemnation of all that satans stand for. Satan and his followers have been repeatedly and in most scathing terms denounced in the Quran and all good men have been exhorted to treat Satan as their enemy and not to follow him and to lead righteous lives. Thus satanic persons could not possibly have helped in the production of the Quran.
The second argument is continued in the words "nor have they the power to do so" which signify that the teaching of the Quran is of such exalted character and contains such sublime truths that it is beyond the power of satans to produce the like of it. Elsewhere the Quran says "if mankind and the jinn gathered together to produce the like of this Quran, they could not produce the like thereof, even though they should help one another" (17:89). Moreover, the Quran contains mighty prophecies about the ultimate triumph of truth which only God, the Knower of the unseen could make. The satans could not make them as they have no knowledge of the future.
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The verse contains three arguments in support of the claim that satans could have no hand in the production of the Qur’an: (a) Its teaching constitutes a most effective and uncompromising condemnation of all that satans stand for. (b) It is of such exalted character and contains such sublime truths that it is beyond the power of satans to produce the like of them (17:89). (c) The Qur’an contains mighty prophecies about the ultimate triumph of Islam. The satans could not make them as they have no knowledge of the future.