الۡـٰٔنَ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "الۡـٰٔنَ".
قَالَ اِنَّہٗ یَقُوۡلُ اِنَّہَا بَقَرَۃٌ لَّا ذَلُوۡلٌ تُثِیۡرُ الۡاَرۡضَ وَلَا تَسۡقِی الۡحَرۡثَ مُسَلَّمَۃٌ لَّا شِیَۃَ فِیۡہَا ۚ قَالُوا الۡـٰٔنَ جِئۡتَ بِالۡحَقِّ ۚ فَذَبَحُوۡہَا وَمَا کَادُوۡا یَفۡعَلُوۡنَ
67:16.
67:16.
The Israelites had lived for a long time among the Egyptians who had great veneration for the cow. Thus reverence for this animal had crept into their minds also. This is why, when they made an idol for themselves, they made it in the shape of a calf (Qur’an 2:52 & Exod. 32: 4). In order that their minds should have been purged of the feeling of veneration for the cow, they were repeatedly commanded to sacrifice it (Num. 19: 1-9; Lev. 4: 1-21; 16: 3, 11). It seems that they had a particular cow, which served as a pet among them, and they had a misgiving that the order pertained to it. So they repeatedly asked Moses to specify the cow which God meant to be slaughtered, and as a result of their questioning some conditions were added to specify the animal.
67:16.
Commentary:
The Israelites had lived for a long time among the Egyptians who had great veneration for the cow. Thus reverence for the cow had crept into the minds of the Israelites as well. This is why, when they made an idol for themselves, they made it in the shape of a calf (Quran 2:52 & Exod. 32:4). It was, therefore, quite in the fitness of things that, in order to root out this evil inclination from the hearts of the Israelites, they should have been repeatedly commanded to sacrifice the cow. And this was actually the case (Num. 19:1-9; Lev. 4:1-21; 16:3, 11; etc.) A nation which freely slaughters an animal can never think of deifying it.
In the verses under comment, i.e. vv. 68 to 72, mention is made of Moses having ordered the Israelites to sacrifice a cow. It appears that at first they were bidden to sacrifice an ordinary cow, but it seems they had a particular cow which served as a pet among them and they had a natural misgiving that the order pertained to that cow. So they repeatedly asked Moses to specify the cow which God meant to be slaughtered, and as a result of their questionings some conditions were added to specify the animal. Finally, when the description given by Moses corresponded to the particular cow which they had in view, they had perforce to say, Now hast thou brought the truth, the words showing that from the very beginning they had in their mind some particular cow to which they thought the command pertained. Caught in their own net, they were guided aright and had to slaughter the very cow which served as a pet among them and thus a great step was taken to uproot the evil from their hearts.
This incident finds mention in the Bible also (Num. 19:1-9). The Quranic version, however, differs slightly from that of the Bible. According to the Quran, the Israelites were at first ordered to slaughter an ordinary cow, and it was only on their repeated questioning that descriptions were added to specify it. On the other hand, the Biblical version makes no mention of this questioning, but tells us that at the very outset the Israelites were ordered to slaughter a cow answering a particular description. Again, the narrative of the Quran, shows that it was with great reluctance that the Israelites finally complied with the command, but the Bible throws no light on the manner in which the divine behest was carried out. It is not difficult to see on which side the truth lies. It is too much to believe that the Israelites, who were ever ready to quarrel with Moses on receipt of an injunction against their wishes, should have carried out, without question, the order relating to the slaughter of a cow.
b
67:16.
a
67:16.
78
Commentary:
The Israelites had lived for a long time among the Egyptians who had great veneration for the cow. Thus reverence for the cow had crept into the minds of the Israelites as well. This is why, when they made an idol for themselves, they made it in the shape of a calf (Quran 2:52 & Exod. 32:4). It was, therefore, quite in the fitness of things that, in order to root out this evil inclination from the hearts of the Israelites, they should have been repeatedly commanded to sacrifice the cow. And this was actually the case (Num. 19:1-9; Lev. 4:1-21; 16:3, 11; etc.) A nation which freely slaughters an animal can never think of deifying it.
In the verses under comment, i.e. vv. 68 to 72, mention is made of Moses having ordered the Israelites to sacrifice a cow. It appears that at first they were bidden to sacrifice an ordinary cow, but it seems they had a particular cow which served as a pet among them and they had a natural misgiving that the order pertained to that cow. So they repeatedly asked Moses to specify the cow which God meant to be slaughtered, and as a result of their questionings some conditions were added to specify the animal. Finally, when the description given by Moses corresponded to the particular cow which they had in view, they had perforce to say, Now hast thou brought the truth, the words showing that from the very beginning they had in their mind some particular cow to which they thought the command pertained. Caught in their own net, they were guided aright and had to slaughter the very cow which served as a pet among them and thus a great step was taken to uproot the evil from their hearts.
This incident finds mention in the Bible also (Num. 19:1-9). The Quranic version, however, differs slightly from that of the Bible. According to the Quran, the Israelites were at first ordered to slaughter an ordinary cow, and it was only on their repeated questioning that descriptions were added to specify it. On the other hand, the Biblical version makes no mention of this questioning, but tells us that at the very outset the Israelites were ordered to slaughter a cow answering a particular description. Again, the narrative of the Quran, shows that it was with great reluctance that the Israelites finally complied with the command, but the Bible throws no light on the manner in which the divine behest was carried out. It is not difficult to see on which side the truth lies. It is too much to believe that the Israelites, who were ever ready to quarrel with Moses on receipt of an injunction against their wishes, should have carried out, without question, the order relating to the slaughter of a cow.
a
67:16.
108
The Israelites had lived for a long time among the Egyptians who had great veneration for the cow. Thus reverence for this animal had crept into their minds also. This is why, when they made an idol for themselves, they made it in the shape of a calf (Qur’an 2:52 & Exod. 32: 4). In order that their minds should have been purged of the feeling of veneration for the cow, they were repeatedly commanded to sacrifice it (Num. 19: 1-9; Lev. 4: 1-21; 16: 3, 11). It seems that they had a particular cow, which served as a pet among them, and they had a misgiving that the order pertained to it. So they repeatedly asked Moses to specify the cow which God meant to be slaughtered, and as a result of their questioning some conditions were added to specify the animal.
وَلَیۡسَتِ التَّوۡبَۃُ لِلَّذِیۡنَ یَعۡمَلُوۡنَ السَّیِّاٰتِ حَتّٰۤی اِذَا حَضَرَ اَحَدَہُمُ الۡمَوۡتُ قَالَ اِنِّیۡ تُبۡتُ الۡـٰٔنَ وَلَا الَّذِیۡنَ یَمُوۡتُوۡنَ وَہُمۡ کُفَّارٌ ۚ اُولٰٓئِکَ اَعۡتَدۡنَا لَہُمۡ عَذَابًا اَلِیۡمًا
2:62; 3:92; 47:43.
2:62; 3:92; 47:43.
2:62; 3:92; 47:35.
b
2:62; 3:92; 47:43.
a
2:62; 3:92; 47:35.
a
2:62; 3:92; 47:43.
الۡـٰٔنَ خَفَّفَ اللّٰہُ عَنۡکُمۡ وَعَلِمَ اَنَّ فِیۡکُمۡ ضَعۡفًا ۚ فَاِنۡ یَّکُنۡ مِّنۡکُمۡ مِّائَۃٌ صَابِرَۃٌ یَّغۡلِبُوۡا مِائَتَیۡنِ ۚ وَاِنۡ یَّکُنۡ مِّنۡکُمۡ اَلۡفٌ یَّغۡلِبُوۡۤا اَلۡفَیۡنِ بِاِذۡنِ اللّٰہِ ۗ وَاللّٰہُ مَعَ الصّٰبِرِیۡنَ
这节经文不能理解为取消前一节经文。这两节经文述及穆斯林社会的两种不同状态。开始时他们是薄弱的, 装备很差, 在作战技术上是训练不足的。在那种薄弱的状态下, 他们只能战胜两倍的敌人。可是, 随着时间的转移, 他们全面的情况、作战经验和军事资源都大大地改进了, 他们能打败十倍於他们的敌人。在白德尔、吴候德和壕沟 (Trench) 等战役中, 双方部队数目的不平衡不断增加, 可是穆斯林十分成功地保持了自己的阵地, 到雅尔姆克 (يَرْمُوْك, Yarmuk) 战役时, 只有六万人的穆斯林击败了百万人以上的一支军队。
یہ حکم ایمان پر مبنی ہے اس لئے ایمان کے ساتھ بڑھتا رہتا ہے۔ قیصر و کسریٰ کی جنگوں میں مسلمانوں نے دس گُنے چھوڑ اسّی اور سو گُنے دشمن کو شکست دی تھی۔ اس لئے کہ انہوں نے صحابہؓ کا زمانہ بھی دیکھا تھا اور رسول اللہ صلی اللہ علیہ وسلم کی وفات کے بعدنئے نئے نشان بھی دیکھے تھے۔
The verse should not be understood to abrogate the preceding one. The two verses refer to two different states of the Muslim Community. In the beginning they were weak, ill-equipped and ill-trained in the art of war. In that state of weakness they could successfully fight against only their double number. But as with the passage of time their all-round condition, fighting experience and military resources had very much improved they could defeat an enemy ten times their number. In the battles of Badr, Uhud and of the Trench, the disparity between the number of forces of both sides progressively increased, yet the Muslims quite successfully held their own, till at the Battle of Yarmuk, mere 60,000 Muslims defeated an army of more than a million strong.
Commentary:
This verse does not abrogate the previous verse, but only temporarily relieves Muslims in view of the then existing condition of their faith. Their faith, though sincere and true, was "weak" as compared with its future condition when it was to grow stronger by their witnessing more and more heavenly signs and by their becoming more and more organized.
The words, For the present Allah has lightened your burden, show that the previous verse contains not a prophecy, but a commandment. It does not announce by way of prophecy that Muslims will prevail over an enemy ten times their number; it simply gives the injunction that if twenty believers have to face 200 disbelievers, they must fight them, and that if they turn their backs, they will be sinners. In the present verse, however, in view of the then weak condition of Muslims, the limit of disparity has been reduced to twice the number of the believers.
History tells us that in later times, Muslims had sometimes to fight an enemy even more than ten times their number and still they were victorious. Thus, at the Battle of Yarmuk the Muslim army numbered 30,000, according to the lowest calculation, while the enemy numbered at least 600,000 (the highest figures being respectively 60,000 and 1,000,000) and the battle ended in a decisive victory for the Muslims.
551
这节经文不能理解为取消前一节经文。这两节经文述及穆斯林社会的两种不同状态。开始时他们是薄弱的, 装备很差, 在作战技术上是训练不足的。在那种薄弱的状态下, 他们只能战胜两倍的敌人。可是, 随着时间的转移, 他们全面的情况、作战经验和军事资源都大大地改进了, 他们能打败十倍於他们的敌人。在白德尔、吴候德和壕沟 (Trench) 等战役中, 双方部队数目的不平衡不断增加, 可是穆斯林十分成功地保持了自己的阵地, 到雅尔姆克 (يَرْمُوْك, Yarmuk) 战役时, 只有六万人的穆斯林击败了百万人以上的一支军队。
3
یہ حکم ایمان پر مبنی ہے اس لئے ایمان کے ساتھ بڑھتا رہتا ہے۔ قیصر و کسریٰ کی جنگوں میں مسلمانوں نے دس گُنے چھوڑ اسّی اور سو گُنے دشمن کو شکست دی تھی۔ اس لئے کہ انہوں نے صحابہؓ کا زمانہ بھی دیکھا تھا اور رسول اللہ صلی اللہ علیہ وسلم کی وفات کے بعدنئے نئے نشان بھی دیکھے تھے۔
1154
Commentary:
This verse does not abrogate the previous verse, but only temporarily relieves Muslims in view of the then existing condition of their faith. Their faith, though sincere and true, was "weak" as compared with its future condition when it was to grow stronger by their witnessing more and more heavenly signs and by their becoming more and more organized.
The words, For the present Allah has lightened your burden, show that the previous verse contains not a prophecy, but a commandment. It does not announce by way of prophecy that Muslims will prevail over an enemy ten times their number; it simply gives the injunction that if twenty believers have to face 200 disbelievers, they must fight them, and that if they turn their backs, they will be sinners. In the present verse, however, in view of the then weak condition of Muslims, the limit of disparity has been reduced to twice the number of the believers.
History tells us that in later times, Muslims had sometimes to fight an enemy even more than ten times their number and still they were victorious. Thus, at the Battle of Yarmuk the Muslim army numbered 30,000, according to the lowest calculation, while the enemy numbered at least 600,000 (the highest figures being respectively 60,000 and 1,000,000) and the battle ended in a decisive victory for the Muslims.
1143
The verse should not be understood to abrogate the preceding one. The two verses refer to two different states of the Muslim Community. In the beginning they were weak, ill-equipped and ill-trained in the art of war. In that state of weakness they could successfully fight against only their double number. But as with the passage of time their all-round condition, fighting experience and military resources had very much improved they could defeat an enemy ten times their number. In the battles of Badr, Uhud and of the Trench, the disparity between the number of forces of both sides progressively increased, yet the Muslims quite successfully held their own, till at the Battle of Yarmuk, mere 60,000 Muslims defeated an army of more than a million strong.
قَالَ مَا خَطۡبُکُنَّ اِذۡ رٰوَدتُّنَّ یُوۡسُفَ عَنۡ نَّفۡسِہٖ ۚ قُلۡنَ حٰشَ لِلّٰہِ مَا عَلِمۡنَا عَلَیۡہِ مِنۡ سُوۡٓءٍ ۚ قَالَتِ امۡرَاَتُ الۡعَزِیۡزِ الۡـٰٔنَ حَصۡحَصَ الۡحَقُّ اَنَا۠ رٰوَدتُّہٗ عَنۡ نَّفۡسِہٖ وَاِنَّہٗ لَمِنَ الصّٰدِقِیۡنَ
12:32.
عورتوں نے کوئی بُرا فعل نہیں کروانا چاہا تھا‘ بلکہ یوسفؑ کے آقا کی بیوی نے چاہا تھا۔ مگر چونکہ وہ آقا کی بیوی کی سہیلیاں تھیں اور انہوں نے پھر بھی سچی گواہی کو چھپائے رکھا۔ اس لئے ان کی طرف جرم منسوب کیا گیا ہے۔
12:32.
The words seem to show that the incident of the cutting of their hands by the women did actually take place; otherwise Joseph could not have referred to it. Either in amazement or being absorbed in conversation, some of them did inadvertently cut their hands. Or the words might mean that by bringing a false accusation against Joseph the women had cut their own hands, i.e. they had landed themselves into a false position. But if nothing actual had happened, Joseph could not have referred to 'the cutting of the hands.' Hasha Lillahi also means, God forbid; or how far is Allah from every imperfection (Lane).
12:32.
Important Words:
ماخطبکن (what was the matter with you) خطب (khatbun) is the noun-infinitive from خطب (khataba). They say خطب القوم i.e. he addressed the people and delivered to them an exhortation or admonition. خطب المرأة means, he asked or demanded the woman in marriage. خطب means, a thing, an affair, or a business, small or great, that one seeks or desires to do or that may be a subject of discourse; a great thing or affair; or the cause or occasion of a thing or an event; or an affliction or calamity. They say ماخطبك i.e. what is the thing or affair or business that thou seekest or desirest to do; or, what is the cause of thy coming? (Lane).
Commentary:
This verse shows that the King had become so convinced of the righteousness of Joseph that, on hearing of the accusation against him, he at once believed it to be false. This is why the women, judging from the way in which the King questioned them, realized that he looked upon Joseph as a righteous man, and so they confessed the truth. But by so doing they only bore witness to the innocence of Joseph, without in any way accusing Potiphar’s wife. The latter, however, fearing lest after exonerating Joseph of all blame the women might proceed to testify to her misconduct, hastened to confess her guilt, although she had not yet been questioned by the King. She did this to escape the greater shame of being condemned out of the mouth of others and perhaps also to win some credit for speaking the truth without being questioned.
b
12:32.
1
عورتوں نے کوئی بُرا فعل نہیں کروانا چاہا تھا‘ بلکہ یوسفؑ کے آقا کی بیوی نے چاہا تھا۔ مگر چونکہ وہ آقا کی بیوی کی سہیلیاں تھیں اور انہوں نے پھر بھی سچی گواہی کو چھپائے رکھا۔ اس لئے ان کی طرف جرم منسوب کیا گیا ہے۔
a
12:32.
1555
Important Words:
ماخطبکن (what was the matter with you) خطب (khatbun) is the noun-infinitive from خطب (khataba). They say خطب القوم i.e. he addressed the people and delivered to them an exhortation or admonition. خطب المرأة means, he asked or demanded the woman in marriage. خطب means, a thing, an affair, or a business, small or great, that one seeks or desires to do or that may be a subject of discourse; a great thing or affair; or the cause or occasion of a thing or an event; or an affliction or calamity. They say ماخطبك i.e. what is the thing or affair or business that thou seekest or desirest to do; or, what is the cause of thy coming? (Lane).
Commentary:
This verse shows that the King had become so convinced of the righteousness of Joseph that, on hearing of the accusation against him, he at once believed it to be false. This is why the women, judging from the way in which the King questioned them, realized that he looked upon Joseph as a righteous man, and so they confessed the truth. But by so doing they only bore witness to the innocence of Joseph, without in any way accusing Potiphar’s wife. The latter, however, fearing lest after exonerating Joseph of all blame the women might proceed to testify to her misconduct, hastened to confess her guilt, although she had not yet been questioned by the King. She did this to escape the greater shame of being condemned out of the mouth of others and perhaps also to win some credit for speaking the truth without being questioned.
a
12:32.
1388
The words seem to show that the incident of the cutting of their hands by the women did actually take place; otherwise Joseph could not have referred to it. Either in amazement or being absorbed in conversation, some of them did inadvertently cut their hands. Or the words might mean that by bringing a false accusation against Joseph the women had cut their own hands, i.e. they had landed themselves into a false position. But if nothing actual had happened, Joseph could not have referred to 'the cutting of the hands.' Hasha Lillahi also means, God forbid; or how far is Allah from every imperfection (Lane).