عٰلِمِیۡنَ
Appears 4 times in Quran
Derived Words (4)
Words derived from the stem "عٰلِمِیۡنَ".
- knew him well
- for those who possess knowledge
- knowledge
- know
Occurrences in Quran
Found 4 verses containing "عٰلِمِیۡنَ".
وَمِنۡ اٰیٰتِہٖ خَلۡقُ السَّمٰوٰتِ وَالۡاَرۡضِ وَاخۡتِلٰفُ اَلۡسِنَتِکُمۡ وَاَلۡوٰنِکُمۡ ۚ اِنَّ فِیۡ ذٰلِکَ لَاٰیٰتٍ لِّلۡعٰلِمِیۡنَ
42:30.
42:30.
Human progress is closely linked with the diversity of tongues and colours. This diversity again points to a design and a designer. That designer is the Creator of heavens and earth. Underneath the diversity of tongues and colours which has resulted in diversity of civilizations and cultures there lies a unity—the unity of mankind. This oneness of humanity leads to the inevitable conclusion of the Oneness of its Creator.
42:30.
Commentary:
Human progress and advancement is closely connected with the diversity of tongues and colours. This diversity again points to a design and a Designer. That Designer is the Creator of heavens and earth.
Underneath the diversity of tongues and colours which has resulted in diversity of civilizations and cultures there lies a unity—the unity of mankind. This oneness of humanity leads to the inevitable conclusion of the Oneness of its Creator.
a
42:30.
b
42:30.
3004
Commentary:
Human progress and advancement is closely connected with the diversity of tongues and colours. This diversity again points to a design and a Designer. That Designer is the Creator of heavens and earth.
Underneath the diversity of tongues and colours which has resulted in diversity of civilizations and cultures there lies a unity—the unity of mankind. This oneness of humanity leads to the inevitable conclusion of the Oneness of its Creator.
a
42:30.
2279
Human progress is closely linked with the diversity of tongues and colours. This diversity again points to a design and a designer. That designer is the Creator of heavens and earth. Underneath the diversity of tongues and colours which has resulted in diversity of civilizations and cultures there lies a unity—the unity of mankind. This oneness of humanity leads to the inevitable conclusion of the Oneness of its Creator.
قَالُوۡۤا اَضۡغٰثُ اَحۡلٰمٍ ۖ وَّمَا نَحۡنُ بِتَاۡوِیۡلِ الۡاَحۡلٰمِ بِعٰلِمِیۡنَ
Important Words:
اضغاث (confused) of which the singular is ضغث (dighthun) is derived from ضغث (daghatha) which means, he collected together the thing. ضغث الحدیث means, he confused or confounded the tradition or story. ضغث of which the plural is اضغاثmeans, a handful of things mixed together; what is confused and without truth and reality (Lane).
احلام (dreams) is the plural of حلم (hulm) which means, a dream or vision in sleep, especially one that is evil (Lane).
Commentary:
By "such dreams" is here meant "the evil dreams" of the kind mentioned above, namely, dreams which cannot be interpreted by reason of their being vague and confused. In such dreams truth is often mixed with falsehood, and, not being free from the wanderings of the mind, they cannot be said to be wholly divine. But, as later events showed, the dream of the King was not of that nature.
1548
Important Words:
اضغاث (confused) of which the singular is ضغث (dighthun) is derived from ضغث (daghatha) which means, he collected together the thing. ضغث الحدیث means, he confused or confounded the tradition or story. ضغث of which the plural is اضغاثmeans, a handful of things mixed together; what is confused and without truth and reality (Lane).
احلام (dreams) is the plural of حلم (hulm) which means, a dream or vision in sleep, especially one that is evil (Lane).
Commentary:
By "such dreams" is here meant "the evil dreams" of the kind mentioned above, namely, dreams which cannot be interpreted by reason of their being vague and confused. In such dreams truth is often mixed with falsehood, and, not being free from the wanderings of the mind, they cannot be said to be wholly divine. But, as later events showed, the dream of the King was not of that nature.
۞ وَلَقَدۡ اٰتَیۡنَاۤ اِبۡرٰہِیۡمَ رُشۡدَہٗ مِنۡ قَبۡلُ وَکُنَّا بِہٖ عٰلِمِیۡنَ
Commentary:
رشدہ (his guidance) means, the guidance which befitted his station as a great Prophet of God. The clause, "We knew him well" means, "We were fully conversant with his excellent inborn qualities i.e. We knew his real worth or We knew that he was eminently fit to be entrusted with the great and noble duties of a Prophet."
2392
Commentary:
رشدہ (his guidance) means, the guidance which befitted his station as a great Prophet of God. The clause, "We knew him well" means, "We were fully conversant with his excellent inborn qualities i.e. We knew his real worth or We knew that he was eminently fit to be entrusted with the great and noble duties of a Prophet."
وَلِسُلَیۡمٰنَ الرِّیۡحَ عَاصِفَۃً تَجۡرِیۡ بِاَمۡرِہٖۤ اِلَی الۡاَرۡضِ الَّتِیۡ بٰرَکۡنَا فِیۡہَا ۚ وَکُنَّا بِکُلِّ شَیۡءٍ عٰلِمِیۡنَ
34:13; 38:37.
حضرت سلیمان علیہ السلام کے جہاز شام کے اوپر کے علاقہ سے سامان لیکر نیچے آتے تھے یعنی فلسطین کی طرف‘ اس آیت میں اسی طرف اشارہ ہے۔
34:13; 38:37.
It appears that the vessels of Solomon plied in the Persian Gulf, the Red and the Mediterranean Seas and regular trade was carried on between Palestine and the countries lying round the Persian Gulf and these two seas (1 Kings. 10:27-29). 'In partnership with Hiram of Tyre he maintained a fleet of ocean-going ships trading at regular intervals to Mediterranean ports, bringing gold, silver, ivory, apes and peacocks' (1 Kings. 10:22; 10: 27-29; II Chron. 8:18; Enc. Brit. under "Solomon"). Here the adjective used about the wind is ‘Asifah (violent) while in 38:37 it is Rukha’ (gentle) which shows that though the wind blew fast, it was gentle and did no damage to Solomon’s ships.
34:13; 38:37.
Commentary:
The reference in the words, the land which We had blessed, is to Palestine. It appears that the vessels of Solomon plied in the Persian Gulf, the Red Sea and the Mediterranean Sea and regular trade was carried on between Palestine and the countries lying round the Persian Gulf and these two seas.
"The commercial activity of Solomon seems to have been extensive. In this respect, he reminds us of the Pharaohs, who appear almost to have monopolized the foreign commerce of Egypt. His imports were on a scale so lavish that he is said to have made silver as common as stones, cedars as sycamores, in Jerusalem. There was an extensive trade in horses (1 Kings 10:27-29).In partnership with Hiram of Tyre he maintained a fleet of ocean-going ships trading at regular intervals to Mediterranean ports, bringing gold, silver, ivory, apes and peacocks (1 Kings 10:22). In his trading ventures down the Gulf of ‘Akaba he was assisted by skilled Tyrian navigators supplied by Hiram (1 Kings 9:27, 29), his own people never did take kindly to the sea. This passage was evidently misunderstood by the chronicler, who took it to mean that Hiram supplied the ships (2 Chron. 8:18); how they were transported is a problem he leaves unexplained. Ophir, the land to which these vessels ventured, is not identified with certainty, but may be S. Arabia. Solomon brought Israel for the first time fully into a current of oriental commerce and civilization, and during his reign Jerusalem, at any rate, was a city of wealth and luxury" (Enc. Brit, 14th edit. under "Solomon"). In Jew. Enc. under "Solomon" we read: "With the Phoenicians he united in maritime commerce, sending out a fleet once in three years from Ezion-geber, at the head of the gulf of ‘Akaba to Ophir, presumably on the eastern coast of the Arabian peninsula. From this distant port, and others on the way, he derived fabulous amounts of gold and tropical products. These revenues gave him almost unlimited means for increasing the glory of his capital city and palaces, and for the perfection of his civil and military organizations."
In the present verse the adjective used about the wind is عاصفة (violent) while in 38:37 it is رخاء (gentle) which shows that though the wind blew fast, it was gentle and did no damage to Solomon’s ships.
The implied reference in the present and the preceding two verses may be to the great military might and economic progress and prosperity which the Muslims were to attain in the heyday of their glory which they achieved during the reigns of the Omayyad and the Abbasid dynasties.
b
34:13; 38:37.
2
حضرت سلیمان علیہ السلام کے جہاز شام کے اوپر کے علاقہ سے سامان لیکر نیچے آتے تھے یعنی فلسطین کی طرف‘ اس آیت میں اسی طرف اشارہ ہے۔
a
34:13; 38:37.
2412
Commentary:
The reference in the words, the land which We had blessed, is to Palestine. It appears that the vessels of Solomon plied in the Persian Gulf, the Red Sea and the Mediterranean Sea and regular trade was carried on between Palestine and the countries lying round the Persian Gulf and these two seas.
"The commercial activity of Solomon seems to have been extensive. In this respect, he reminds us of the Pharaohs, who appear almost to have monopolized the foreign commerce of Egypt. His imports were on a scale so lavish that he is said to have made silver as common as stones, cedars as sycamores, in Jerusalem. There was an extensive trade in horses (1 Kings 10:27-29).In partnership with Hiram of Tyre he maintained a fleet of ocean-going ships trading at regular intervals to Mediterranean ports, bringing gold, silver, ivory, apes and peacocks (1 Kings 10:22). In his trading ventures down the Gulf of ‘Akaba he was assisted by skilled Tyrian navigators supplied by Hiram (1 Kings 9:27, 29), his own people never did take kindly to the sea. This passage was evidently misunderstood by the chronicler, who took it to mean that Hiram supplied the ships (2 Chron. 8:18); how they were transported is a problem he leaves unexplained. Ophir, the land to which these vessels ventured, is not identified with certainty, but may be S. Arabia. Solomon brought Israel for the first time fully into a current of oriental commerce and civilization, and during his reign Jerusalem, at any rate, was a city of wealth and luxury" (Enc. Brit, 14th edit. under "Solomon"). In Jew. Enc. under "Solomon" we read: "With the Phoenicians he united in maritime commerce, sending out a fleet once in three years from Ezion-geber, at the head of the gulf of ‘Akaba to Ophir, presumably on the eastern coast of the Arabian peninsula. From this distant port, and others on the way, he derived fabulous amounts of gold and tropical products. These revenues gave him almost unlimited means for increasing the glory of his capital city and palaces, and for the perfection of his civil and military organizations."
In the present verse the adjective used about the wind is عاصفة (violent) while in 38:37 it is رخاء (gentle) which shows that though the wind blew fast, it was gentle and did no damage to Solomon’s ships.
The implied reference in the present and the preceding two verses may be to the great military might and economic progress and prosperity which the Muslims were to attain in the heyday of their glory which they achieved during the reigns of the Omayyad and the Abbasid dynasties.
a
34:13; 38:37.
1909
It appears that the vessels of Solomon plied in the Persian Gulf, the Red and the Mediterranean Seas and regular trade was carried on between Palestine and the countries lying round the Persian Gulf and these two seas (1 Kings. 10:27-29). 'In partnership with Hiram of Tyre he maintained a fleet of ocean-going ships trading at regular intervals to Mediterranean ports, bringing gold, silver, ivory, apes and peacocks' (1 Kings. 10:22; 10: 27-29; II Chron. 8:18; Enc. Brit. under "Solomon"). Here the adjective used about the wind is ‘Asifah (violent) while in 38:37 it is Rukha’ (gentle) which shows that though the wind blew fast, it was gentle and did no damage to Solomon’s ships.