جَانِبِ
Appears 6 times in Quran
Derived Words (10)
Words derived from the stem "جَانِبِ".
- at the side
- on the western side
- direction of
- side
- turning aside
- direction of
- side
- turning aside
- on the western side
- at the side
- aside
- aside
Occurrences in Quran
Found 6 verses containing "جَانِبِ".
وَاِذَاۤ اَنۡعَمۡنَا عَلَی الۡاِنۡسٰنِ اَعۡرَضَ وَنَاٰ بِجَانِبِہٖ ۖ وَاِذَا مَسَّہُ الشَّرُّ کَانَ یَـُٔوۡسًا
17:68.
See 17:68.
Commentary:
The verse means to say that Muslims were subjected to tortures and suffered all sorts of hardships for thirteen long years, but they bore them with fortitude and patience. The case of disbelievers, however, is different. When their turn came to be visited with Divine punishment they would give way to despair, because they had no faith in God.
c
17:68.
a
See 17:68.
2013
Commentary:
The verse means to say that Muslims were subjected to tortures and suffered all sorts of hardships for thirteen long years, but they bore them with fortitude and patience. The case of disbelievers, however, is different. When their turn came to be visited with Divine punishment they would give way to despair, because they had no faith in God.
c
17:68.وَنٰدَیۡنٰہُ مِنۡ جَانِبِ الطُّوۡرِ الۡاَیۡمَنِ وَقَرَّبۡنٰہُ نَجِیًّا
20:81; 28:31.
20:81; 28:31.
Important Words:
أیمن (right) is derived from یمن. They say یمن اللّٰه فلاناً i.e. God blessed such a one. أیمن means, (1) blessed; (2) right as opposed to left (Aqrab). The word أیمنmay qualify both جانبor الطور. For طور (Mount) see 2:64.
نجیاً (for special communion) is derived from نجا. They say نجا الرجل i.e. he discoursed secrets with the man, or simply he discoursed with him. ناجا الرجل means, he talked with the man in private, or he discoursed secretly with him. See also 4:115 & 12:81. نجیاً means, one with whom secrets are discoursed or simply one who is discoursed or talked with. It also means, one who walks quickly. الناقة النجیة means, a quick-footed she-camel (Aqrab).
Commentary:
According to the two meanings of الایمن given under "Important Words" above, the first part of the verse would mean:(a) We called him from the right side of the Mount; (b) We called him from the blessed side of the Mount; or (c) We called him from the side of the blessed Mount.
Taking into consideration all the three meanings of the word نجیا the expression قربناہ نجیاً would mean:(a) We drew him near to Us in order to hold a discourse with him, i.e. We selected him for Our special communion and for opening to him the avenues of divine knowledge and secrets of the unknown; (b) when We drew him near to Us, he came to Us hastening; (c) when We drew him near to Us, We Ourselves hastened to him. In the verse under comment the word الایمن has been used with regard to Moses while with regard to the Holy Prophet the word مبارک (blessed) is used. This word has a deeper and more comprehensive meaning than ایمن. The Quran has been called مبارک i.e. a blessed Book (6:93,156; 21:51). The place where the Holy Prophet was born was مبارک i.e. blessed (3:97), and so was his landing in Medina (23:30). The divinelight which he received has also been described as مبارک (blessed) (24:36) and the word of God came to him inلیلة مبارکة i.e. blessed night (44:4).
d
20:81; 28:31.
a
20:81; 28:31.
2195
Important Words:
أیمن (right) is derived from یمن. They say یمن اللّٰه فلاناً i.e. God blessed such a one. أیمن means, (1) blessed; (2) right as opposed to left (Aqrab). The word أیمنmay qualify both جانبor الطور. For طور (Mount) see 2:64.
نجیاً (for special communion) is derived from نجا. They say نجا الرجل i.e. he discoursed secrets with the man, or simply he discoursed with him. ناجا الرجل means, he talked with the man in private, or he discoursed secretly with him. See also 4:115 & 12:81. نجیاً means, one with whom secrets are discoursed or simply one who is discoursed or talked with. It also means, one who walks quickly. الناقة النجیة means, a quick-footed she-camel (Aqrab).
Commentary:
According to the two meanings of الایمن given under "Important Words" above, the first part of the verse would mean:(a) We called him from the right side of the Mount; (b) We called him from the blessed side of the Mount; or (c) We called him from the side of the blessed Mount.
Taking into consideration all the three meanings of the word نجیا the expression قربناہ نجیاً would mean:(a) We drew him near to Us in order to hold a discourse with him, i.e. We selected him for Our special communion and for opening to him the avenues of divine knowledge and secrets of the unknown; (b) when We drew him near to Us, he came to Us hastening; (c) when We drew him near to Us, We Ourselves hastened to him. In the verse under comment the word الایمن has been used with regard to Moses while with regard to the Holy Prophet the word مبارک (blessed) is used. This word has a deeper and more comprehensive meaning than ایمن. The Quran has been called مبارک i.e. a blessed Book (6:93,156; 21:51). The place where the Holy Prophet was born was مبارک i.e. blessed (3:97), and so was his landing in Medina (23:30). The divinelight which he received has also been described as مبارک (blessed) (24:36) and the word of God came to him inلیلة مبارکة i.e. blessed night (44:4).
b
20:81; 28:31.
1781
The words in the text mean: (a) from the right side of the Mount; (b) from the blessed side of the Mount; (c) from the side of the blessed Mount.
۞ فَلَمَّا قَضٰی مُوۡسَی الۡاَجَلَ وَسَارَ بِاَہۡلِہٖۤ اٰنَسَ مِنۡ جَانِبِ الطُّوۡرِ نَارًا قَالَ لِاَہۡلِہِ امۡکُثُوۡۤا اِنِّیۡۤ اٰنَسۡتُ نَارًا لَّعَلِّیۡۤ اٰتِیۡکُمۡ مِّنۡہَا بِخَبَرٍ اَوۡ جَذۡوَۃٍ مِّنَ النَّارِ لَعَلَّکُمۡ تَصۡطَلُوۡنَ
20:11; 27:8.
دیکھئے نوٹ سورۂ نمل آیت۸۔
20:11; 27:8.
Seclusion and solitude are very essential for meditation and communion with the Divine Being. Moses sought separation from his family, in fact from all worldly contacts and connections, in order that he might be blessed with Divine communion.
20:11; 27:8.
Important Words:
جذوة (burning brand) is derived from جذا. They say جذا علی الشیء i.e. he stood firmly upon a thing. جذوة means, a brand or firebrand; a thick piece of firewood not flaming; a piece of fire; a live coal. They say فلان جذوة شر i.e. such a one is a kindler or a piece of mischief (Lane & Aqrab).
Commentary:
Seclusion and solitude are very essential for meditation and communion with the Divine Being. Moses sought separation from his family, in fact from all worldly contacts and connections, in order that he might be blessed with communion with God.
a
20:11; 27:8.
2
دیکھئے نوٹ سورۂ نمل آیت۸۔
a
20:11; 27:8.
2895
Important Words:
جذوة (burning brand) is derived from جذا. They say جذا علی الشیء i.e. he stood firmly upon a thing. جذوة means, a brand or firebrand; a thick piece of firewood not flaming; a piece of fire; a live coal. They say فلان جذوة شر i.e. such a one is a kindler or a piece of mischief (Lane & Aqrab).
Commentary:
Seclusion and solitude are very essential for meditation and communion with the Divine Being. Moses sought separation from his family, in fact from all worldly contacts and connections, in order that he might be blessed with communion with God.
a
20:11; 27:8.
2212
Seclusion and solitude are very essential for meditation and communion with the Divine Being. Moses sought separation from his family, in fact from all worldly contacts and connections, in order that he might be blessed with Divine communion.
وَمَا کُنۡتَ بِجَانِبِ الۡغَرۡبِیِّ اِذۡ قَضَیۡنَاۤ اِلٰی مُوۡسَی الۡاَمۡرَ وَمَا کُنۡتَ مِنَ الشّٰہِدِیۡنَ
اس موقعہ پر وہ مشہور پیشگوئی موسیٰ علیہ السلام کو بتائی گئی تھی جس میں محمد رسول اللہ صلی اللہ علیہ وسلم کا ذکر ہے۔ اسی کی طرف اشارہ ہے کہ تو اس وقت نہیں تھا تو پھر تو نے موسیٰ علیہ السلام سے پیشگوئی کس طرح کروائی؟
The verse purports to say that the prophecy of Moses about the advent of the Holy Prophet (Deut. 18: 18) has been fulfilled so clearly and in such detail as if he was present in person with Moses when the latter was making the prophecy.
Commentary:
The verse purports to say that the prophecy of Moses about the advent of the Holy Prophet (Deut. 18:18) has been fulfilled so clearly and in such detail as if he was present in person with Moses and the latter was actually seeing him when he was making the prophecy. The verse possesses a double significance. It proves the truth of Moses himself, inasmuch as he made a prophecy about the advent of the Holy Prophet which was literally fulfilled, and it proves also the truth of the Holy Prophet, as the prophecy made by Moses about the advent of "a Prophet like unto him from among the brethren of the Israelites" was fulfilled in his person in letter and in spirit.
1
اس موقعہ پر وہ مشہور پیشگوئی موسیٰ علیہ السلام کو بتائی گئی تھی جس میں محمد رسول اللہ صلی اللہ علیہ وسلم کا ذکر ہے۔ اسی کی طرف اشارہ ہے کہ تو اس وقت نہیں تھا تو پھر تو نے موسیٰ علیہ السلام سے پیشگوئی کس طرح کروائی؟
2907
Commentary:
The verse purports to say that the prophecy of Moses about the advent of the Holy Prophet (Deut. 18:18) has been fulfilled so clearly and in such detail as if he was present in person with Moses and the latter was actually seeing him when he was making the prophecy. The verse possesses a double significance. It proves the truth of Moses himself, inasmuch as he made a prophecy about the advent of the Holy Prophet which was literally fulfilled, and it proves also the truth of the Holy Prophet, as the prophecy made by Moses about the advent of "a Prophet like unto him from among the brethren of the Israelites" was fulfilled in his person in letter and in spirit.
2218
The verse purports to say that the prophecy of Moses about the advent of the Holy Prophet (Deut. 18: 18) has been fulfilled so clearly and in such detail as if he was present in person with Moses when the latter was making the prophecy.
وَمَا کُنۡتَ بِجَانِبِ الطُّوۡرِ اِذۡ نَادَیۡنَا وَلٰکِنۡ رَّحۡمَۃً مِّنۡ رَّبِّکَ لِتُنۡذِرَ قَوۡمًا مَّاۤ اَتٰٮہُمۡ مِّنۡ نَّذِیۡرٍ مِّنۡ قَبۡلِکَ لَعَلَّہُمۡ یَتَذَکَّرُوۡنَ
یعنی کفار مکہ کہ گو ابراہیمؑ کی نسل سے تھے مگر ابراہیمؑ ان سے صدیوں پہلے گذرے تھے۔ پس ضروری تھا کہ کوئی نیا نبی آکر ان کو خدا کی طرف توجہ دلائے۔
20:12, 13; 79:17.
32:4; 36:7.
The verse implies that it was not possible for the Holy Prophet first to have caused Moses to make a prophecy concerning him (Deut. 18: 18) and then to have claimed to have come in fulfilment of that prophecy.
20:12-13; 79:17.
32:4; 36:7.
Commentary:
The present verse continues the theme of the preceding two verses and purports to say that God spoke to Moses at the side of Mount Sinai, giving him the glad tidings that a Prophet like unto him would appear among the brethren of the Israelites (Deut. 18:18). It further implies that it was not possible for the Holy Prophet first to have caused Moses to make a prophecy concerning him and then to have claimed to have come in fulfilment of that prophecy. The verse emphasizes the fact that one Prophet (Moses) made a prophecy concerning another Prophet (the Holy Prophet) about two thousand years ago in a place far away from the scene of the activities of the latter, and that that prophecy was literally fulfilled in him. It proves beyond the shadow of a doubt that the maker of the prophecy, and he about whom the prophecy was made were both true Prophets of God.
d
20:12, 13; 79:17.
e
32:4; 36:7.
1
یعنی کفار مکہ کہ گو ابراہیمؑ کی نسل سے تھے مگر ابراہیمؑ ان سے صدیوں پہلے گذرے تھے۔ پس ضروری تھا کہ کوئی نیا نبی آکر ان کو خدا کی طرف توجہ دلائے۔
a
20:12-13; 79:17.
b
32:4; 36:7.
2909
Commentary:
The present verse continues the theme of the preceding two verses and purports to say that God spoke to Moses at the side of Mount Sinai, giving him the glad tidings that a Prophet like unto him would appear among the brethren of the Israelites (Deut. 18:18). It further implies that it was not possible for the Holy Prophet first to have caused Moses to make a prophecy concerning him and then to have claimed to have come in fulfilment of that prophecy. The verse emphasizes the fact that one Prophet (Moses) made a prophecy concerning another Prophet (the Holy Prophet) about two thousand years ago in a place far away from the scene of the activities of the latter, and that that prophecy was literally fulfilled in him. It proves beyond the shadow of a doubt that the maker of the prophecy, and he about whom the prophecy was made were both true Prophets of God.
a
20:12, 13; 79:17.
b
32:4; 36:7.
2220
The verse implies that it was not possible for the Holy Prophet first to have caused Moses to make a prophecy concerning him (Deut. 18: 18) and then to have claimed to have come in fulfilment of that prophecy.
وَاِذَاۤ اَنۡعَمۡنَا عَلَی الۡاِنۡسٰنِ اَعۡرَضَ وَنَاٰ بِجَانِبِہٖ وَاِذَا مَسَّہُ الشَّرُّ فَذُوۡ دُعَآءٍ عَرِیۡضٍ
11:10; 17:84.
11:10; 17:84.
11:10; 17:84.
a
11:10; 17:84.
a
11:10; 17:84.
a
11:10; 17:84.