بَنِیۡنَ
Appears 12 times in Quran
Derived Words (5)
Words derived from the stem "بَنِیۡنَ".
- sons
- sons
- with sons
- and with children
- and children
- and sons
- and children
Occurrences in Quran
Found 12 verses containing "بَنِیۡنَ".
زُیِّنَ لِلنَّاسِ حُبُّ الشَّہَوٰتِ مِنَ النِّسَآءِ وَالۡبَنِیۡنَ وَالۡقَنٰطِیۡرِ الۡمُقَنۡطَرَۃِ مِنَ الذَّہَبِ وَالۡفِضَّۃِ وَالۡخَیۡلِ الۡمُسَوَّمَۃِ وَالۡاَنۡعٰمِ وَالۡحَرۡثِ ۗ ذٰلِکَ مَتٰعُ الۡحَیٰوۃِ الدُّنۡیَا ۖ وَاللّٰہُ عِنۡدَہٗ حُسۡنُ الۡمَاٰبِ
18:47; 57:21.
3:186; 9:38; 10:71.
Islam does not prohibit the use or seeking of the good things of this world; but it certainly condemns those who are wholly engrossed in them and make them the very object of their life.
18:47; 57:21.
3:186; 9:38; 10:71.
Important Words:
الشھوات (desired things) is the plural of شھوة being derived from شھا. They say شھاہ i.e. he desired it; he desired it eagerly and intensely; he longed for it. شھوة means: (1) desire, or intense desire or longing for a thing; (2) the thing desired, or the object of desire. Sometimes the word is used in a bad sense indicating a low desire or gratification of venereal lust (Aqrab & Lane).
القناطیر (heaps) & مقنطرة (stored-up) are both derived from قنطر. They say قنطر الرجل i.e. the man possessed, or came into possession of, great wealth. قنطر الشیء means, he tied up the thing, or he vaulted it. قناطیر is the plural of قنطار meaning, heaped-up wealth. It also signifies a measure varying in weight and value at different times and in different countries. مقنطرة when added to قناطیر intensifies the meaning, pointing to the greatness of heaped-up wealth. It also means, collected together or stored-up, giving also the sense of completeness and perfection (Aqrab & Lane).
Commentary:
The verse enumerates some of the things of this world which engross man’s attention and often turn him away from God. These are particularly the things to the acquisition of which men, more specially in Christian countries, have applied their time and energy. As already pointed out, it is the Christians that are chiefly addressed in this Surah. Islam does not prohibit the use, or even the seeking, of the good things of this world; but it certainly condemns the action of those who become engrossed in them and make them the very object of their life. Elsewhere the Quran refers to the Christian people as "those whose efforts are all lost in the life of this world" (18:105).
As to the question, who is the "beautifier" referred to in the clause, beautified for men, it may be noted that though the natural beauty in all things comes from God, yet here the "beautifier" is Satan, for in the present verse the question is not of "simple beauty" but of "engrossing beauty", not simply of the desired things of the world but of the abnormal love for them; and it is certainly Satan who endows the things of this world with engrossing beauty and creates in the hearts of men special love for them. God is only the Beautifier of good deeds and good things, and the Creator, in the heart of man, of dislike for evil ones (49:8, also 16:64).
e
18:47; 57:21.
f
3:186; 9:38; 10:71.
a
18:47; 57:21.
b
3:186; 9:38; 10:71.
306
Important Words:
الشھوات (desired things) is the plural of شھوة being derived from شھا. They say شھاہ i.e. he desired it; he desired it eagerly and intensely; he longed for it. شھوة means: (1) desire, or intense desire or longing for a thing; (2) the thing desired, or the object of desire. Sometimes the word is used in a bad sense indicating a low desire or gratification of venereal lust (Aqrab & Lane).
القناطیر (heaps) & مقنطرة (stored-up) are both derived from قنطر. They say قنطر الرجل i.e. the man possessed, or came into possession of, great wealth. قنطر الشیء means, he tied up the thing, or he vaulted it. قناطیر is the plural of قنطار meaning, heaped-up wealth. It also signifies a measure varying in weight and value at different times and in different countries. مقنطرة when added to قناطیر intensifies the meaning, pointing to the greatness of heaped-up wealth. It also means, collected together or stored-up, giving also the sense of completeness and perfection (Aqrab & Lane).
Commentary:
The verse enumerates some of the things of this world which engross man’s attention and often turn him away from God. These are particularly the things to the acquisition of which men, more specially in Christian countries, have applied their time and energy. As already pointed out, it is the Christians that are chiefly addressed in this Surah. Islam does not prohibit the use, or even the seeking, of the good things of this world; but it certainly condemns the action of those who become engrossed in them and make them the very object of their life. Elsewhere the Quran refers to the Christian people as "those whose efforts are all lost in the life of this world" (18:105).
As to the question, who is the "beautifier" referred to in the clause, beautified for men, it may be noted that though the natural beauty in all things comes from God, yet here the "beautifier" is Satan, for in the present verse the question is not of "simple beauty" but of "engrossing beauty", not simply of the desired things of the world but of the abnormal love for them; and it is certainly Satan who endows the things of this world with engrossing beauty and creates in the hearts of men special love for them. God is only the Beautifier of good deeds and good things, and the Creator, in the heart of man, of dislike for evil ones (49:8, also 16:64).
b
18:47; 57:21.
c
3:186; 9:38; 10:71.
379
Islam does not prohibit the use or seeking of the good things of this world; but it certainly condemns those who are wholly engrossed in them and make them the very object of their life.
وَجَعَلُوۡا لِلّٰہِ شُرَکَآءَ الۡجِنَّ وَخَلَقَہُمۡ ۖ وَخَرَقُوۡا لَہٗ بَنِیۡنَ وَبَنٰتٍۭ بِغَیۡرِ عِلۡمٍ ۚ سُبۡحٰنَہٗ وَتَعٰلٰی عَمَّا یَصِفُوۡنَ
2:117; 9:31; 10:19.
Jinn are such beings as remain hidden or aloof from the common people. The verse signifies that man stumbles when he rejects Divine revelation and follows his own judgment and reason and associates the jinn and the angels as co-partners with God and attributes sons and daughters to Him.
2:117; 9:31; 10:19.
Important Words:
الجن (the jinn) is derived from the verb جن i.e. he covered up or concealed. The word here signifies such beings as remain aloof from the people, as if remaining concealed, e.g. kings and other potentates. In its wider significance the word extends to angels and other hidden creatures. See also 2:26; 6:77 & 6:129.
خرقوا (they falsely ascribe) is derived from خرق. They say خرقه i.e. he made a hole in it, or he cut it or tore it. خرق الارضmeans, he traversed or crossed the land by journeying so as to reach the furthest part thereof.
خرق الکذب means, he forged the lie. Sometimes the word خرق even when used without a qualifying word means, he forged a lie, or he lied, or he falsely ascribed something to somebody (Taj).
Commentary:
This verse draws attention to the way in which man stumbles when he rejects divine revelation and follows his own judgement and reason. It calls upon the reader to mark the difference between divine and man-made teachings. Men, unguided by divine light and following their own reason, have strayed so far away from the path of rectitude that some suppose the jinn (kings, etc.) to be co-partners with God, as did the Egyptians in the time of Moses; while others attribute sons and daughters to Him, as do the Christians, who have deified Jesus and believe him to be the son of God. A comparison of these man-made teachings with those revealed by God definitely proves the need of Divine revelation.
a
2:117; 9:31; 10:19.
444
جِنّ (Jinn, 大人物) 是一般人看不见, 或远离他们的这样一种人。这节经文意指, 人类在拒绝安拉的启示并听从他们自己的判断和推理把大人物和天使连系起来作为安拉的合伙者并认为安拉有儿女的时候, 他们就会走入邪道。
a
2:117; 9:31; 10:19.
843
Important Words:
الجن (the jinn) is derived from the verb جن i.e. he covered up or concealed. The word here signifies such beings as remain aloof from the people, as if remaining concealed, e.g. kings and other potentates. In its wider significance the word extends to angels and other hidden creatures. See also 2:26; 6:77 & 6:129.
خرقوا (they falsely ascribe) is derived from خرق. They say خرقه i.e. he made a hole in it, or he cut it or tore it. خرق الارضmeans, he traversed or crossed the land by journeying so as to reach the furthest part thereof.
خرق الکذب means, he forged the lie. Sometimes the word خرق even when used without a qualifying word means, he forged a lie, or he lied, or he falsely ascribed something to somebody (Taj).
Commentary:
This verse draws attention to the way in which man stumbles when he rejects divine revelation and follows his own judgement and reason. It calls upon the reader to mark the difference between divine and man-made teachings. Men, unguided by divine light and following their own reason, have strayed so far away from the path of rectitude that some suppose the jinn (kings, etc.) to be co-partners with God, as did the Egyptians in the time of Moses; while others attribute sons and daughters to Him, as do the Christians, who have deified Jesus and believe him to be the son of God. A comparison of these man-made teachings with those revealed by God definitely proves the need of Divine revelation.
a
2:117; 9:31; 10:19.
885
Jinn are such beings as remain hidden or aloof from the common people. The verse signifies that man stumbles when he rejects Divine revelation and follows his own judgment and reason and associates the jinn and the angels as co-partners with God and attributes sons and daughters to Him.
وَاللّٰہُ جَعَلَ لَکُمۡ مِّنۡ اَنۡفُسِکُمۡ اَزۡوٰجًا وَّجَعَلَ لَکُمۡ مِّنۡ اَزۡوٰجِکُمۡ بَنِیۡنَ وَحَفَدَۃً وَّرَزَقَکُمۡ مِّنَ الطَّیِّبٰتِ ۚ اَفَبِالۡبٰطِلِ یُؤۡمِنُوۡنَ وَبِنِعۡمَتِ اللّٰہِ ہُمۡ یَکۡفُرُوۡنَ
قرآن کریم میں ہے مِنْ اَنْفُسِکُمْ اور اقرب الموارد اور شرح مِائَۃُ عَامِل میں لکھا ہے کہ مِنْ کے معنے بعض کے بھی ہوتے ہیں۔ اس کی رو سے اس آیت کے یہ معنے بنیں گے کہ تمہاری بیویاں ان ماں باپ کی بیٹیاں ہیں جو تمہاری طرح کے ہیں۔ اس لئے ان کے جذبات بھی وہی ہیں جو تمہارے ہیں۔
4:2; 7:190; 30:22; 39:7.
29:68.
The verse refers to the instinct of private possession as an argument in support of the Unity of God.
4:2; 7:190; 30:22; 39:7.
29:68.
Important Words:
حفدة (grandsons) is derived from حفد which means, he was quick or went quickly; was continuous in his course or pace. حفد فی العمل means, he was quick and active, agile or prompt, in work. حفدہ means, he served him. حفدة means, assistants, helpers, or auxiliaries and servants; a man’s grandchildren or sons’ children or a son’s children; children or daughters who serve their parents in the house or a man’s children or grandchildren who serve him (Lane & Aqrab).
Commentary:
In this and the adjoining verses the two themes of the need of a revealed Law and the Unity of Godhead have been dealt with from various points of view, not at random, but in support of each other, and it has been made clear that while on the one hand man is apt to fall a victim to polytheistic beliefs and practices without a revealed Law, on the other the Unity of God requires that God should make provision for man’s guidance. As there is no other god except Him, He Himself must provide for the guidance of His creatures. The Oneness of God implies His perfection and that perfection demands that the creation of man must have a purpose, for a purposeless creation suggests a defective Creator. Again, if man were considered to have been created with a purpose, the fulfilment of that purpose would necessarily require an afterlife, for evidently such a purpose is incapable of being fulfilled in the brief span of man’s terrestrial existence. Now the purpose which requires limitless and infinite life for its fulfilment must be highly noble and sublime and so the Law which is intended to accomplish it must also proceed from God Himself. Thus the subjects of the Unity of God and the need of revealed guidance have been mentioned in support of each other in different forms in these verses and just as in the physical world we see that things receive support from one another, similarly in the spiritual realm various parts of the spiritual edifice support one another in order to establish the one supreme truth of the Oneness of God and the Unity and uniformity of creation.
The verse adduces another argument in support of the Unity of Godhead, viz. the human instinct of private possession. It was pointed out in the previous verse that the exclusive possession of wealth and power by certain individuals makes it necessary that there should be a revealed Law to maintain equality and justice between different classes. In this verse it is stated that the instinct of private possession prompts man to transmit his property to his natural heirs and not to strangers. How then can he, in fairness to God, dare set up 'partners' who should share Godhead with Him and thus set the seal on his ingratitude to Him? The way in which man displays his ingratitude to God is dealt with in the next verse.
a
4:2; 7:190; 30:22; 39:7.
b
29:68.
1
قرآن کریم میں ہے مِنْ اَنْفُسِکُمْ اور اقرب الموارد اور شرح مِائَۃُ عَامِل میں لکھا ہے کہ مِنْ کے معنے بعض کے بھی ہوتے ہیں۔ اس کی رو سے اس آیت کے یہ معنے بنیں گے کہ تمہاری بیویاں ان ماں باپ کی بیٹیاں ہیں جو تمہاری طرح کے ہیں۔ اس لئے ان کے جذبات بھی وہی ہیں جو تمہارے ہیں۔
a
4:2; 7:190; 30:22; 39:7.
b
29:68.
1873
Important Words:
حفدة (grandsons) is derived from حفد which means, he was quick or went quickly; was continuous in his course or pace. حفد فی العمل means, he was quick and active, agile or prompt, in work. حفدہ means, he served him. حفدة means, assistants, helpers, or auxiliaries and servants; a man’s grandchildren or sons’ children or a son’s children; children or daughters who serve their parents in the house or a man’s children or grandchildren who serve him (Lane & Aqrab).
Commentary:
In this and the adjoining verses the two themes of the need of a revealed Law and the Unity of Godhead have been dealt with from various points of view, not at random, but in support of each other, and it has been made clear that while on the one hand man is apt to fall a victim to polytheistic beliefs and practices without a revealed Law, on the other the Unity of God requires that God should make provision for man’s guidance. As there is no other god except Him, He Himself must provide for the guidance of His creatures. The Oneness of God implies His perfection and that perfection demands that the creation of man must have a purpose, for a purposeless creation suggests a defective Creator. Again, if man were considered to have been created with a purpose, the fulfilment of that purpose would necessarily require an afterlife, for evidently such a purpose is incapable of being fulfilled in the brief span of man’s terrestrial existence. Now the purpose which requires limitless and infinite life for its fulfilment must be highly noble and sublime and so the Law which is intended to accomplish it must also proceed from God Himself. Thus the subjects of the Unity of God and the need of revealed guidance have been mentioned in support of each other in different forms in these verses and just as in the physical world we see that things receive support from one another, similarly in the spiritual realm various parts of the spiritual edifice support one another in order to establish the one supreme truth of the Oneness of God and the Unity and uniformity of creation.
The verse adduces another argument in support of the Unity of Godhead, viz. the human instinct of private possession. It was pointed out in the previous verse that the exclusive possession of wealth and power by certain individuals makes it necessary that there should be a revealed Law to maintain equality and justice between different classes. In this verse it is stated that the instinct of private possession prompts man to transmit his property to his natural heirs and not to strangers. How then can he, in fairness to God, dare set up 'partners' who should share Godhead with Him and thus set the seal on his ingratitude to Him? The way in which man displays his ingratitude to God is dealt with in the next verse.
a
4:2; 7:190; 30:22; 39:7.
b
29:68.
1560
The verse refers to the instinct of private possession as an argument in support of the Unity of God.
ثُمَّ رَدَدۡنَا لَکُمُ الۡکَرَّۃَ عَلَیۡہِمۡ وَاَمۡدَدۡنٰکُمۡ بِاَمۡوٰلٍ وَّبَنِیۡنَ وَجَعَلۡنٰکُمۡ اَکۡثَرَ نَفِیۡرًا
犹太人在流放中受到很好的对待。他们中大多数人在巴比伦尼亚中部被雇用做公共建筑工作, 而且其中许多人最终获得自由并上升到有影响的地位。他们恢复了宗教信仰; 研究、重新出版并改编了王国的文献使之适合正在复生的社团的需要, 并且怀有抚育和鼓吹恢复巴勒斯坦的希望。大约在公元前545年, 这种抱负具有更具体的形式。犹太人与米底亚和波斯国王塞鲁士订了一个秘密协定, 帮助他征服巴比伦。公元前539年七月, 该城没有什么抵抗就投降了。为了报答犹太人的功绩, 塞鲁士答应他们回到耶路撒冷去, 也帮助他们重建寺院 («历史学家的世界历史» 卷二, 第126页; Jew. Enc., Vol.7, under “Jerusalem”; Enc. Bib. Under “Cyrus” 以及《历代志下》36:22, 23)。贾迪安, 谢施巴扎尔─Judean, Sheshbazzar,塞鲁士下面的一个地方长官) 把尼布加尼撒国王拿去的神器还给寺里并且准备花费王朝的钱来承担这项工作。大批放逐的人回到了耶路撒冷 («以斯拉记»1:3-5)。重建寺院的工作稳步前进。公元前516年, 该寺竣工。注释中的这节经文谈的正是这些事情以及继之而来的犹太人的繁荣昌盛。然而, 所有这一切, 穆撒在这一切发生的很久以前都已预言过了 (申命记. 30:1-5)。
اس میں مید اور فارس کے بادشاہ کا ذکر ہے جس نے بابل پر حملہ کرکے بنو کدنضر کے خاندان کو تباہ کر دیا اور بنو اسرائیل سے خفیہ معاہدہ کر لیا۔ اور بعد میں اس وعدہ کے مطابق نحمیاہ نبی کے ذریعہ دوبارہ بیت المقدس آباد کروایا۔ (دیکھو کتاب نحمیاہ باب۱۔ و باب۲)
The Jews fared well in exile. Most of them were employed on public works in central Babylonia and many among them eventually gained their freedom and rose to influential positions. Their faith and religious devotion were renewed; the literature of the Kingdom was studied, re-edited, and adapted to the needs of the reviving Community, and the hope of restoration to Palestine was preached and cherished. About 545 B.C., this aspiration took a more definite form. The Jews made a secret agreement with Cyrus, King of Media and Persia and helped him to conquer Babylon. The city surrendered to his army without resistance in July, 539 B.C. As a reward for their services Cyrus permitted the Jews to return to Jerusalem and also helped them to rebuild the Temple (Historians’ History of the World, vol. II, p. 126; Jew. Enc., vol. 7, under "Jerusalem;" Enc. Bib., under "Cyrus" and 2 Chronicles 36: 22, 23). The Judean, Sheshbazzar (a governor under Cyrus) brought back to the Temple vessels which Nebuchadnezzar had carr
Commentary:
The Jews fared well in exile. Most of them were employed on public works in central Babylonia and many among them eventually gained their freedom and rose to influential positions. Their faith and religious devotion were renewed; the literature of the kingdom was studied, re-edited, and adapted to the needs of the reviving community, and the hope of restoration to Palestine was preached and cherished. About 545 B.C., this aspiration took a more definite form. Cyrus, King of Media and Persia, had by this time attained to dominion over the whole uplands of Asia as far as the shores of the Aegean Sea. The Jews made a secret agreement with him and helped him to conquer Babylon. The city surrendered to his army without resistance in July, 539 B.C. As a reward for their services Cyrus permitted the Jews to return to their country, and also helped them in the rebuilding of the Temple. In 538 B.C. Cyrus proclaimed the rebuilding of the Temple as his divine mission but the work was not started till the following year (Historians’ History of the World, vol. II, p. 126; Jew. Enc., vol. 7, under Jerusalem, Enc. Bib., under Cyrus and 2 Chronicles 36:22, 23). The Judean, Sheshbazzar (a Governor under Cyrus) brought back to the Temple vessels which Nebuchadnezzar had carried away and prepared to undertake the work at the expense of the royal purse. A large body of exiles returned to Jerusalem (Ezra 1:3-5). The work of rebuilding the Temple steadily progressed and it was completed in 516 B.C. (Jew. Enc., vol. 7, under Jerusalem).
It is to these events and the subsequent prosperity of the Jews that the verse under comment refers. All this, however, was foretold by Moses long before it came to pass. Says he:
And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations, whither the Lord thy God hath driven thee, And shalt return unto the Lord thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul; That then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the Lord thy God hath scattered thee. If any of thine be driven out unto the utmost parts of heaven, from thence will the Lord thy God gather thee, and from thence will he fetch thee: And the Lord thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy fathers (Deut. 30:1-5). See also 2:105.
700
犹太人在流放中受到很好的对待。他们中大多数人在巴比伦尼亚中部被雇用做公共建筑工作, 而且其中许多人最终获得自由并上升到有影响的地位。他们恢复了宗教信仰; 研究、重新出版并改编了王国的文献使之适合正在复生的社团的需要, 并且怀有抚育和鼓吹恢复巴勒斯坦的希望。大约在公元前545年, 这种抱负具有更具体的形式。犹太人与米底亚和波斯国王塞鲁士订了一个秘密协定, 帮助他征服巴比伦。公元前539年七月, 该城没有什么抵抗就投降了。为了报答犹太人的功绩, 塞鲁士答应他们回到耶路撒冷去, 也帮助他们重建寺院 («历史学家的世界历史» 卷二, 第126页; Jew. Enc., Vol.7, under “Jerusalem”; Enc. Bib. Under “Cyrus” 以及《历代志下》36:22, 23)。贾迪安, 谢施巴扎尔─Judean, Sheshbazzar,塞鲁士下面的一个地方长官) 把尼布加尼撒国王拿去的神器还给寺里并且准备花费王朝的钱来承担这项工作。大批放逐的人回到了耶路撒冷 («以斯拉记»1:3-5)。重建寺院的工作稳步前进。公元前516年, 该寺竣工。注释中的这节经文谈的正是这些事情以及继之而来的犹太人的繁荣昌盛。然而, 所有这一切, 穆撒在这一切发生的很久以前都已预言过了 (申命记. 30:1-5)。
2
اس میں مید اور فارس کے بادشاہ کا ذکر ہے جس نے بابل پر حملہ کرکے بنو کدنضر کے خاندان کو تباہ کر دیا اور بنو اسرائیل سے خفیہ معاہدہ کر لیا۔ اور بعد میں اس وعدہ کے مطابق نحمیاہ نبی کے ذریعہ دوبارہ بیت المقدس آباد کروایا۔ (دیکھو کتاب نحمیاہ باب۱۔ و باب۲)
1936
Commentary:
The Jews fared well in exile. Most of them were employed on public works in central Babylonia and many among them eventually gained their freedom and rose to influential positions. Their faith and religious devotion were renewed; the literature of the kingdom was studied, re-edited, and adapted to the needs of the reviving community, and the hope of restoration to Palestine was preached and cherished. About 545 B.C., this aspiration took a more definite form. Cyrus, King of Media and Persia, had by this time attained to dominion over the whole uplands of Asia as far as the shores of the Aegean Sea. The Jews made a secret agreement with him and helped him to conquer Babylon. The city surrendered to his army without resistance in July, 539 B.C. As a reward for their services Cyrus permitted the Jews to return to their country, and also helped them in the rebuilding of the Temple. In 538 B.C. Cyrus proclaimed the rebuilding of the Temple as his divine mission but the work was not started till the following year (Historians’ History of the World, vol. II, p. 126; Jew. Enc., vol. 7, under Jerusalem, Enc. Bib., under Cyrus and 2 Chronicles 36:22, 23). The Judean, Sheshbazzar (a Governor under Cyrus) brought back to the Temple vessels which Nebuchadnezzar had carried away and prepared to undertake the work at the expense of the royal purse. A large body of exiles returned to Jerusalem (Ezra 1:3-5). The work of rebuilding the Temple steadily progressed and it was completed in 516 B.C. (Jew. Enc., vol. 7, under Jerusalem).
It is to these events and the subsequent prosperity of the Jews that the verse under comment refers. All this, however, was foretold by Moses long before it came to pass. Says he:
And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations, whither the Lord thy God hath driven thee, And shalt return unto the Lord thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul; That then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the Lord thy God hath scattered thee. If any of thine be driven out unto the utmost parts of heaven, from thence will the Lord thy God gather thee, and from thence will he fetch thee: And the Lord thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy fathers (Deut. 30:1-5). See also 2:105.
1594
The Jews fared well in exile. Most of them were employed on public works in central Babylonia and many among them eventually gained their freedom and rose to influential positions. Their faith and religious devotion were renewed; the literature of the Kingdom was studied, re-edited, and adapted to the needs of the reviving Community, and the hope of restoration to Palestine was preached and cherished. About 545 B.C., this aspiration took a more definite form. The Jews made a secret agreement with Cyrus, King of Media and Persia and helped him to conquer Babylon. The city surrendered to his army without resistance in July, 539 B.C. As a reward for their services Cyrus permitted the Jews to return to Jerusalem and also helped them to rebuild the Temple (Historians’ History of the World, vol. II, p. 126; Jew. Enc., vol. 7, under "Jerusalem;" Enc. Bib., under "Cyrus" and 2 Chronicles 36: 22, 23). The Judean, Sheshbazzar (a governor under Cyrus) brought back to the Temple vessels which Nebuchadnezzar had carr
اَفَاَصۡفٰٮکُمۡ رَبُّکُمۡ بِالۡبَنِیۡنَ وَاتَّخَذَ مِنَ الۡمَلٰٓئِکَۃِ اِنٰثًا ۚ اِنَّکُمۡ لَتَقُوۡلُوۡنَ قَوۡلًا عَظِیۡمًا
37:151; 43:20; 52:40.
37:151; 43:20; 52:40.
37:151; 43:20; 52:40.
Commentary:
This verse gives an illustration of the mental confusion and lack of intellectual poise of polytheists. For instance, some of them say that angels are God’s daughters and they worship them although they themselves regard daughters to be a source of shame and humiliation.
e
37:151; 43:20; 52:40.
a
37:151; 43:20; 52:40.
1970
Commentary:
This verse gives an illustration of the mental confusion and lack of intellectual poise of polytheists. For instance, some of them say that angels are God’s daughters and they worship them although they themselves regard daughters to be a source of shame and humiliation.
b
37:151; 43:20; 52:40.
اَیَحۡسَبُوۡنَ اَنَّمَا نُمِدُّہُمۡ بِہٖ مِنۡ مَّالٍ وَّبَنِیۡنَ
اَمَدَّکُمۡ بِاَنۡعٰمٍ وَّبَنِیۡنَ
Commentary:
In this and the next verse reference has been made to the three main sources and signs of the material power and pomp of a people, viz. their great numbers, their cattle and animals, and their gardens and springs.
2776
Commentary:
In this and the next verse reference has been made to the three main sources and signs of the material power and pomp of a people, viz. their great numbers, their cattle and animals, and their gardens and springs.
اَصۡطَفَی الۡبَنَاتِ عَلَی الۡبَنِیۡنَ
43:17; 53:22.
پہلی آیت میں تو یہ ذکر تھا۔ کفار یہ قراردیتے ہیں کہ خدا کے بیٹے بھی ہیں اور بیٹیاں بھی ہیں حالانکہ قرآن کریم ان آیتوں سے بھرا ہوا ہے کہ کفار خداتعالیٰ کی بیٹیاں قرار دیتے ہیں۔ یعنی بتوں اور فرشتوں کو خداتعالیٰ کی بیٹیاں قرار دے کر خدا کی طرف منسوب کرتے ہیں۔ لیکن اس آیت میں اس کے الٹ آتا ہے۔ یہ اختلاف نہیں۔ کفار کی کئی اقسام ہیں۔ مسیحی خدا کا بیٹا تجویز کرتے ہیں اور اسی طرح یہودی بھی عُزَیرکو خدا کا بیٹا قرار دیتے ہیں۔ لیکن ہندوستان کے بت پرست اور مکہ کے بت پرست خدا کی بیٹیاں قرار دیتے تھے۔ چونکہ پہلی آیت میں یہ فرمایا تھا کہ بعض کفار خدا کے بیٹے مانتے ہیں۔ اور بعض ک
43:17; 53:22.
43:17; 53:22.
Commentary:
The verse means to say that all Shirk (idolatry), in whatever form it may be practised, is reprehensible, but to believe that God has preferred daughters to sons (a thing which disbelievers would not like for themselves), is nothing but foolish and condemnable.
c
43:17; 53:22.
2
پہلی آیت میں تو یہ ذکر تھا۔ کفار یہ قراردیتے ہیں کہ خدا کے بیٹے بھی ہیں اور بیٹیاں بھی ہیں حالانکہ قرآن کریم ان آیتوں سے بھرا ہوا ہے کہ کفار خداتعالیٰ کی بیٹیاں قرار دیتے ہیں۔ یعنی بتوں اور فرشتوں کو خداتعالیٰ کی بیٹیاں قرار دے کر خدا کی طرف منسوب کرتے ہیں۔ لیکن اس آیت میں اس کے الٹ آتا ہے۔ یہ اختلاف نہیں۔ کفار کی کئی اقسام ہیں۔ مسیحی خدا کا بیٹا تجویز کرتے ہیں اور اسی طرح یہودی بھی عُزَیرکو خدا کا بیٹا قرار دیتے ہیں۔ لیکن ہندوستان کے بت پرست اور مکہ کے بت پرست خدا کی بیٹیاں قرار دیتے تھے۔ چونکہ پہلی آیت میں یہ فرمایا تھا کہ بعض کفار خدا کے بیٹے مانتے ہیں۔ اور بعض ک
b
43:17; 53:22.
3359
Commentary:
The verse means to say that all Shirk (idolatry), in whatever form it may be practised, is reprehensible, but to believe that God has preferred daughters to sons (a thing which disbelievers would not like for themselves), is nothing but foolish and condemnable.
b
43:17; 53:22.
اَمِ اتَّخَذَ مِمَّا یَخۡلُقُ بَنَاتٍ وَّاَصۡفٰٮکُمۡ بِالۡبَنِیۡنَ
6:101; 16:58; 52:40; 53:22.
6:101; 16:58; 52:40; 53:22.
6:101; 16:58; 37:153; 52:40; 53:22.
a
6:101; 16:58; 52:40; 53:22.
b
6:101; 16:58; 37:153; 52:40; 53:22.
a
6:101; 16:58; 52:40; 53:22.
اَنۡ کَانَ ذَا مَالٍ وَّبَنِیۡنَ
23:56; 74:13, 14.
23:56; 74:13, 14.
All sins, vices and opposition to Truth are born of conceit or false pride and are the moral maladies of one who manages to amass great wealth by questionable means, and wields great power and influence. Or, the verse may mean that a base and vile man should not be shown consideration or respect simply because he happens to possess wealth and influence.
23:56; 74:13-14.
Commentary:
The verse signifies that all sin, vice and opposition to Truth is born of conceit or false pride which are maladies of one who manages to amass great wealth and who wields great power and influence. Or, the verse, in conjunction with those preceding it, may mean that base and vile man should not be shown consideration or respect, simply because he happens to possess wealth and influence.
d
23:56; 74:13, 14.
c
23:56; 74:13-14.
4316
Commentary:
The verse signifies that all sin, vice and opposition to Truth is born of conceit or false pride which are maladies of one who manages to amass great wealth and who wields great power and influence. Or, the verse, in conjunction with those preceding it, may mean that base and vile man should not be shown consideration or respect, simply because he happens to possess wealth and influence.
b
23:56; 74:13, 14.
3095
All sins, vices and opposition to Truth are born of conceit or false pride and are the moral maladies of one who manages to amass great wealth by questionable means, and wields great power and influence. Or, the verse may mean that a base and vile man should not be shown consideration or respect simply because he happens to possess wealth and influence.