اِنَّنِیۡ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "اِنَّنِیۡ".
قُلۡ اِنَّنِیۡ ہَدٰٮنِیۡ رَبِّیۡۤ اِلٰی صِرٰطٍ مُّسۡتَقِیۡمٍ دِیۡنًا قِیَمًا مِّلَّۃَ اِبۡرٰہِیۡمَ حَنِیۡفًا ۚ وَمَا کَانَ مِنَ الۡمُشۡرِکِیۡنَ
3:96; 16:124.
3:96; 16:124.
3:96; 16:124.
Important Words:
قیم (right) is derived from قام which means, he stood still or he stood up. قیم الامر means, he undertook the affair; he managed or conducted it. قیم means, right, correct or true. قیم الامر means, manager, conductor or superintendent of the affair (Lane). See also 4:6, 35, 163.
Commentary:
The previous verse proved the need of a revealed religion. In the present verse we are told that now the revealed religion was the one which the Holy Prophet of Islam was following and which in principle was also the religion of Abraham, the upright. The word حنیف means (1) upright and (2) one who is ever inclined to God; and such a one can only be he who believes in all the Prophets of God.
b
3:96; 16:124.
b
3:96; 16:124.
901
Important Words:
قیم (right) is derived from قام which means, he stood still or he stood up. قیم الامر means, he undertook the affair; he managed or conducted it. قیم means, right, correct or true. قیم الامر means, manager, conductor or superintendent of the affair (Lane). See also 4:6, 35, 163.
Commentary:
The previous verse proved the need of a revealed religion. In the present verse we are told that now the revealed religion was the one which the Holy Prophet of Islam was following and which in principle was also the religion of Abraham, the upright. The word حنیف means (1) upright and (2) one who is ever inclined to God; and such a one can only be he who believes in all the Prophets of God.
b
3:96; 16:124.
اَلَّا تَعۡبُدُوۡۤا اِلَّا اللّٰہَ ۚ اِنَّنِیۡ لَکُمۡ مِّنۡہُ نَذِیۡرٌ وَّبَشِیۡرٌ
2:120; 5:20; 7:189; 25:57; 34:29; 35:25.
اگلی آیت کے ساتھ ملا کر ترجمہ: (اور) اس تعلیم پر مشتمل ہے کہ تم اللہ کے سوا (کسی) کی عبادت نہ کرو۔ اور یہ کہ تم اپنے رب سے بخشش مانگو (اور) اس کی طرف (سچا) رجوع کرو (تب) وہ تمہیں ایک مقررہ میعاد تک اچھی طرح سے سامان عطا کرے گا۔ اور نیز ہر ایک فضیلت والے (شخص) کو اپنا فضل عطا کرے گا اور اگر تم پھر جاؤ گے تو میں یقیناً تم پر ایک بڑے (ہولناک) دن کے عذاب (کے آنے) سے ڈرتا ہوں۔ کیونکہ میں خدا کی طرف سے بلاشک و شبہ تمہارے لئے ہوشیار کرنے والا اور اہم خبریں دینے والا (بنا کر بھیجا گیا) ہوں۔
بشارت کے معنی اردو زبان میں خوشخبری کے ہوتے ہیں لیکن عربی زبان میں اس کے معنی اہم خبر کے ہوتے ہیں۔ خواہ وہ انذار کے متعلق ہو۔
2:120; 5:20; 7:189; 25:57; 34:29; 35:25.
2:120; 5:20; 7:189; 25:57; 34:29; 35:25.
Commentary:
The words, you should worship none but Allah, apparently show God to be selfish and standing in need of man’s worship. Nothing can be farther from truth than such an idea. God needs no worship from man. On the contrary, it is man himself who needs the worship of God for his own moral and spiritual benefit (29:7 & 49:18), because worship does not consist merely in certain outward acts but extends to all those spiritual strivings which help to make man reflect in his person Divine attributes. In fact, as the Arabic word عبادة (worship) means full and total obedience and submission to God’s will, it is clear that one who obeys God with thorough submissiveness and humility of heart and follows the will of his Creator fully and completely will not fail to imbibe Divine attributes and attain to the highest spiritual stature. This is something in which lies man’s own good. God gains nothing from it. The mention in the Bible of man having been created in the image of God (Gen. 1:27) also points to the same great truth, i.e. that man has been created so that he may develop in himself the attributes of God. The words of the Bible must not, however, be taken literally, for God is free from all form.
The injunction to worship God alone means that God should always be kept in view, because the complete picture of an object can be drawn only when that object is held constantly before the eye. Hence, worship means constant viewing of the attributes of God and the imprinting of them on the mind. It is clear that in so doing we benefit ourselves alone and do no good to God. A saying of the Holy Prophet also corroborates the above conception of worship. When asked what عبادة(worship) meant, he is reported to have replied that it meant that one should worship God as if one was actually seeing Him, i.e. that different attributes of God should stand embodied before the mind’s eye (Bukhari, ch. on Iman).
The Holy Prophet was a نذیر (Warner) in the sense that he cautioned and warned men to be on their guard against following evil ways and shunning good ones. And he was a بشیر (bearer of glad tidings) inasmuch as he pointed to them the way and provided for them the means of attaining both spiritual bliss and material prosperity.
d
2:120; 5:20; 7:189; 25:57; 34:29; 35:25.
1
اگلی آیت کے ساتھ ملا کر ترجمہ: (اور) اس تعلیم پر مشتمل ہے کہ تم اللہ کے سوا (کسی) کی عبادت نہ کرو۔ اور یہ کہ تم اپنے رب سے بخشش مانگو (اور) اس کی طرف (سچا) رجوع کرو (تب) وہ تمہیں ایک مقررہ میعاد تک اچھی طرح سے سامان عطا کرے گا۔ اور نیز ہر ایک فضیلت والے (شخص) کو اپنا فضل عطا کرے گا اور اگر تم پھر جاؤ گے تو میں یقیناً تم پر ایک بڑے (ہولناک) دن کے عذاب (کے آنے) سے ڈرتا ہوں۔ کیونکہ میں خدا کی طرف سے بلاشک و شبہ تمہارے لئے ہوشیار کرنے والا اور اہم خبریں دینے والا (بنا کر بھیجا گیا) ہوں۔
2
بشارت کے معنی اردو زبان میں خوشخبری کے ہوتے ہیں لیکن عربی زبان میں اس کے معنی اہم خبر کے ہوتے ہیں۔ خواہ وہ انذار کے متعلق ہو۔
a
2:120; 5:20; 7:189; 25:57; 34:29; 35:25.
1384
Commentary:
The words, you should worship none but Allah, apparently show God to be selfish and standing in need of man’s worship. Nothing can be farther from truth than such an idea. God needs no worship from man. On the contrary, it is man himself who needs the worship of God for his own moral and spiritual benefit (29:7 & 49:18), because worship does not consist merely in certain outward acts but extends to all those spiritual strivings which help to make man reflect in his person Divine attributes. In fact, as the Arabic word عبادة (worship) means full and total obedience and submission to God’s will, it is clear that one who obeys God with thorough submissiveness and humility of heart and follows the will of his Creator fully and completely will not fail to imbibe Divine attributes and attain to the highest spiritual stature. This is something in which lies man’s own good. God gains nothing from it. The mention in the Bible of man having been created in the image of God (Gen. 1:27) also points to the same great truth, i.e. that man has been created so that he may develop in himself the attributes of God. The words of the Bible must not, however, be taken literally, for God is free from all form.
The injunction to worship God alone means that God should always be kept in view, because the complete picture of an object can be drawn only when that object is held constantly before the eye. Hence, worship means constant viewing of the attributes of God and the imprinting of them on the mind. It is clear that in so doing we benefit ourselves alone and do no good to God. A saying of the Holy Prophet also corroborates the above conception of worship. When asked what عبادة(worship) meant, he is reported to have replied that it meant that one should worship God as if one was actually seeing Him, i.e. that different attributes of God should stand embodied before the mind’s eye (Bukhari, ch. on Iman).
The Holy Prophet was a نذیر (Warner) in the sense that he cautioned and warned men to be on their guard against following evil ways and shunning good ones. And he was a بشیر (bearer of glad tidings) inasmuch as he pointed to them the way and provided for them the means of attaining both spiritual bliss and material prosperity.
d
2:120; 5:20; 7:189; 25:57; 34:29; 35:25.
قَالَ لَا تَخَافَاۤ ۖ اِنَّنِیۡ مَعَکُمَاۤ اَسۡمَعُ وَاَرٰی
Commentary:
The verse means: When in distress you will call Me, I will hear your prayer and help you and when there will be a possibility of your being overtaken unawares I will look after you and protect you.
2268
Commentary:
The verse means: When in distress you will call Me, I will hear your prayer and help you and when there will be a possibility of your being overtaken unawares I will look after you and protect you.
وَمَنۡ اَحۡسَنُ قَوۡلًا مِّمَّنۡ دَعَاۤ اِلَی اللّٰہِ وَعَمِلَ صٰلِحًا وَّقَالَ اِنَّنِیۡ مِنَ الۡمُسۡلِمِیۡنَ
Commentary:
There could be no better avocation for a person than to call men to God and to conform his own conduct to the teachings he preaches to others and to submit entirely to God’s will. This is the quintessence of the teaching of Islam.
3583
Commentary:
There could be no better avocation for a person than to call men to God and to conform his own conduct to the teachings he preaches to others and to submit entirely to God’s will. This is the quintessence of the teaching of Islam.
وَاِذۡ قَالَ اِبۡرٰہِیۡمُ لِاَبِیۡہِ وَقَوۡمِہٖۤ اِنَّنِیۡ بَرَآءٌ مِّمَّا تَعۡبُدُوۡنَ
6:79; 9:114; 60:5.
6:79; 9:114; 60:5.
6:79; 9:114; 60:5.
Commentary:
By citing the example of Abraham, the great progenitor of the Arabs, the verse seeks to drive home to them the untenability of the plea of ancestral beliefs and customs. It appears to say to them, "If you do not accept the Message of Islam because by so doing you have to renounce the beliefs of your forefathers, then at least follow Abraham, your own great ancestor who was a strict and sincere believer in the Unity of God."
c
6:79; 9:114; 60:5.
b
6:79; 9:114; 60:5.
3659
Commentary:
By citing the example of Abraham, the great progenitor of the Arabs, the verse seeks to drive home to them the untenability of the plea of ancestral beliefs and customs. It appears to say to them, "If you do not accept the Message of Islam because by so doing you have to renounce the beliefs of your forefathers, then at least follow Abraham, your own great ancestor who was a strict and sincere believer in the Unity of God."
b
6:79; 9:114; 60:5.