فَكَأَنَّمَا
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "فَكَأَنَّمَا".
مِنْ أَجْلِ ذَٰلِكَ كَتَبْنَا عَلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ أَنَّهُۥ مَن قَتَلَ نَفْسًۢا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِى ٱلْأَرْضِ فَكَأَنَّمَا قَتَلَ ٱلنَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَآ أَحْيَا ٱلنَّاسَ جَمِيعًا ۚ وَلَقَدْ جَآءَتْهُمْ رُسُلُنَا بِٱلْبَيِّنَٰتِ ثُمَّ إِنَّ كَثِيرًا مِّنْهُم بَعْدَ ذَٰلِكَ فِى ٱلْأَرْضِ لَمُسْرِفُونَ
7:102; 9:70; 14:10; 40:23.
这节经文所暗示的是, 这里所谈及的与阿丹的两个儿子的类似的事情而且以后会发生更重要得多的事情。在以色列后裔的兄弟中要出现一位先知。这件事将触怒以色列人反对那位先知, 他们出于妒忌而要喝他的血, 正如该隐 (Cain) 要喝他弟弟亚伯 (Abel) 的血。那位先知不是一个平常的人。他是世界的改造者。真主任命他带给全人类那本永恒的经典。人类的未来要依靠他。因此, 杀死他就等于杀了整个人类; 而保全他的生命, 可以说是, 保全整个人类。
اس سے تورات کی تعلیم کی طرف اشارہ کیا گیا ہے۔ ورنہ یہ مرادنہیں کہ یہ واقعہ نہ ہوتا تو یہ حکم بھی نہ ملتا۔ درحقیقت اس میں اشارہ ہے کہ جب کوئی شخص کسی ایسے آدمی کو ماردے جو دنیا کے لئے اہم ہو تو اسے ایسا ہی سمجھا جائے گا جیسا کہ اس نے سب دنیا کو مار دیا۔
یعنی اس کے کام میں مدد دے۔
قرآن مجید میں اِنَّ تاکید کا حرف ہے اس کا ترجمہ اردو میں ناممکن ہے اس لئے ہم نے ’’کرتے جارہے ہیں‘‘ ترجمہ کر دیا ہے جو خود تاکید کے لئے بولا جاتا ہے۔
7:102; 9:70; 14:10; 40:23.
What is hinted at in the verse is that an incident similar to that of the two sons of Adam mentioned here but of much greater import was to take place later. There was to appear among the brethren of the Israelites a Prophet. This fact was to enrage the Israelites against that Prophet and they were to become thirsty for his blood on account of envy, even as Cain had become thirsty for the blood of his brother Abel. The Prophet was to be no ordinary soul. He was to be a World-Reformer, ordained to bring the eternal Law for all mankind whose entire future depended on him, and therefore slaying him was equivalent to slaying the whole of mankind, and the preservation of his life was, as it were, the preservation of the whole of mankind.
7:102; 9:70; 14:10; 40:23.
Commentary:
This verse draws a great moral from the simple incident related in the foregoing verses. The incident of the two sons of Adam had a parallel in the history of nations, as hinted in the words, On account of this We prescribed for the Children of Israel, etc. If the incident simply related to "the two sons of Adam" it had obviously no direct bearing on the Israelites.
As a matter of fact, what is hinted at is that an incident similar to that of the two sons of Adam mentioned here, but of much greater import, was to take place later. There was to appear among the brethren of the Israelites a Prophet whose offering God was to favour with acceptance, while that of his brethren, the Israelites, was to be rejected owing to their impiety and lack of righteousness. This was to enrage the Israelites against that Prophet and they were to become thirsty for his blood on account of envy, even as Cain had become thirsty for the blood of his brother Abel. The story of Cain and Abel was, therefore, intended, as hinted in the opening words of this verse, to serve as a warning for the Israelites. The Prophet meant to be raised from among the brethren of the Israelites was to be no ordinary soul. He was to be a World-Reformer ordained to bring the eternal Law for mankind whose entire future depended on him and, therefore, his slaying was equivalent to the slaying of the whole of mankind, and the preservation of his life was, as it were, the preservation of the life of the whole of mankind. This great soul had killed no person, nor had it created disorder in the land.
The advent of this Prophet was foretold in the Bible (Deut. 18:18-22), and therein it was also announced that God would demand requital of those who did not hearken to this Prophet.
a
7:102; 9:70; 14:10; 40:23.
373
这节经文所暗示的是, 这里所谈及的与阿丹的两个儿子的类似的事情而且以后会发生更重要得多的事情。在以色列后裔的兄弟中要出现一位先知。这件事将触怒以色列人反对那位先知, 他们出于妒忌而要喝他的血, 正如该隐 (Cain) 要喝他弟弟亚伯 (Abel) 的血。那位先知不是一个平常的人。他是世界的改造者。真主任命他带给全人类那本永恒的经典。人类的未来要依靠他。因此, 杀死他就等于杀了整个人类; 而保全他的生命, 可以说是, 保全整个人类。
2
اس سے تورات کی تعلیم کی طرف اشارہ کیا گیا ہے۔ ورنہ یہ مرادنہیں کہ یہ واقعہ نہ ہوتا تو یہ حکم بھی نہ ملتا۔ درحقیقت اس میں اشارہ ہے کہ جب کوئی شخص کسی ایسے آدمی کو ماردے جو دنیا کے لئے اہم ہو تو اسے ایسا ہی سمجھا جائے گا جیسا کہ اس نے سب دنیا کو مار دیا۔
3
یعنی اس کے کام میں مدد دے۔
4
قرآن مجید میں اِنَّ تاکید کا حرف ہے اس کا ترجمہ اردو میں ناممکن ہے اس لئے ہم نے ’’کرتے جارہے ہیں‘‘ ترجمہ کر دیا ہے جو خود تاکید کے لئے بولا جاتا ہے۔
a
7:102; 9:70; 14:10; 40:23.
668
Commentary:
This verse draws a great moral from the simple incident related in the foregoing verses. The incident of the two sons of Adam had a parallel in the history of nations, as hinted in the words, On account of this We prescribed for the Children of Israel, etc. If the incident simply related to "the two sons of Adam" it had obviously no direct bearing on the Israelites.
As a matter of fact, what is hinted at is that an incident similar to that of the two sons of Adam mentioned here, but of much greater import, was to take place later. There was to appear among the brethren of the Israelites a Prophet whose offering God was to favour with acceptance, while that of his brethren, the Israelites, was to be rejected owing to their impiety and lack of righteousness. This was to enrage the Israelites against that Prophet and they were to become thirsty for his blood on account of envy, even as Cain had become thirsty for the blood of his brother Abel. The story of Cain and Abel was, therefore, intended, as hinted in the opening words of this verse, to serve as a warning for the Israelites. The Prophet meant to be raised from among the brethren of the Israelites was to be no ordinary soul. He was to be a World-Reformer ordained to bring the eternal Law for mankind whose entire future depended on him and, therefore, his slaying was equivalent to the slaying of the whole of mankind, and the preservation of his life was, as it were, the preservation of the life of the whole of mankind. This great soul had killed no person, nor had it created disorder in the land.
The advent of this Prophet was foretold in the Bible (Deut. 18:18-22), and therein it was also announced that God would demand requital of those who did not hearken to this Prophet.
a
7:102; 9:70; 14:10; 40:23.
740
What is hinted at in the verse is that an incident similar to that of the two sons of Adam mentioned here but of much greater import was to take place later. There was to appear among the brethren of the Israelites a Prophet. This fact was to enrage the Israelites against that Prophet and they were to become thirsty for his blood on account of envy, even as Cain had become thirsty for the blood of his brother Abel. The Prophet was to be no ordinary soul. He was to be a World-Reformer, ordained to bring the eternal Law for all mankind whose entire future depended on him, and therefore slaying him was equivalent to slaying the whole of mankind, and the preservation of his life was, as it were, the preservation of the whole of mankind.
حُنَفَآءَ لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِۦ ۚ وَمَن يُشْرِكْ بِٱللَّهِ فَكَأَنَّمَا خَرَّ مِنَ ٱلسَّمَآءِ فَتَخْطَفُهُ ٱلطَّيْرُ أَوْ تَهْوِى بِهِ ٱلرِّيحُ فِى مَكَانٍ سَحِيقٍ
人是安拉的最高贵的创造物。整个宇宙--------日、月、星辰、大地、海洋、山脉等等都是为人服务的。人在道德上与精神上都能达到很高的境界。在人的身上可以反映出安拉的常德。因而, 如果人把自己降到很低的地位去崇拜无生命的物体时, 那他就像从天落下, 从精神的高峰跌落到道德的低谷, 智力也随之减退。
قرآن مجید میں کَاَ نَّھَا ہے مگر لغت میں لکھا ہے کہ ’’ک‘‘ زائد حرف کے طور پر یعنی صرف تاکید کے لئے بھی استعمال ہوتا ہے اس لئے ہم نے اس کے ترجمہ کو چھوڑ دیا ہے۔
آیت میں ’’اَوْ‘‘ کا لفظ ہے ہم نے اس کے معنے ’’اور‘‘کے کئے ہیں اور یہ عربی زبان کے لحاظ سے درست ہے۔
Man is the noblest creation of God. The whole universe—the sun, the moon, the stars, the earth, the oceans, the mountains, etc. have been made to serve him. He can rise morally and spiritually so high as to reflect in his person Divine attributes. So if he degrades himself so low as to worship lifeless objects, he falls, as it were, from the heights of spiritual eminence to the depths of moral and intellectual degradation.
Commentary:
Man is the noblest creation of God. The whole universe—the sun, the moon, the stars, the earth, the oceans, the mountains, etc., have been made to serve him. He can rise morally and spiritually so high as to reflect in his person the Divine attributes. So if man whom God has given the highest place in His whole creation degrades himself so low as to worship lifeless objects, he falls, as it were, from the heights of spiritual eminence to the depths of moral and intellectual degradation. This, in brief, is the purport of this verse.
A brief note on idolatry is here called for. Broadly speaking idolatry consists in the paying of Divine honours to idols, images or any created object; the ascription of Divine powers to natural agencies and the excessive admiration, veneration or love for any person or thing. Besides this, idolatry has several other subtler forms. Some of these are as follows:
1. To believe that there are more beings than one who possess equal and similar powers and attributes and who have equal share in the creation and control of the universe with God.
2. To show allegiance or veneration to beings or objects other than God in the form of acts and movements of the body which are expressive of the highest veneration for those beings or objects and which are prescribed by different religions to be offered only to the Supreme Being and which have been regarded as part of worship, such as prostration, etc.
3. To rely fully and completely upon material means for the fulfilment of one’s needs to the entire exclusion of trust in God.
4. To ascribe to human beings attributes which are God’s own exclusive prerogatives, such as His being Eternal and Everlasting and His attribute of creation or quickening the dead.
5. To think of a person that he has attained to such stage of nearness to God that God is bound to and does accept all his prayers. This amounts to ascribing Divine powers to him.
6. To entertain feelings of love, veneration for, or fear of, any human being greater or even equal to those which he has for God. All these different forms of idolatry have been expressed by the four words used by the Quran, viz. ند (like or equal); شریک (co-partner or sharer); اله(worthy of worship) and رب (sustainer).
861
人是安拉的最高贵的创造物。整个宇宙--------日、月、星辰、大地、海洋、山脉等等都是为人服务的。人在道德上与精神上都能达到很高的境界。在人的身上可以反映出安拉的常德。因而, 如果人把自己降到很低的地位去崇拜无生命的物体时, 那他就像从天落下, 从精神的高峰跌落到道德的低谷, 智力也随之减退。
2
قرآن مجید میں کَاَ نَّھَا ہے مگر لغت میں لکھا ہے کہ ’’ک‘‘ زائد حرف کے طور پر یعنی صرف تاکید کے لئے بھی استعمال ہوتا ہے اس لئے ہم نے اس کے ترجمہ کو چھوڑ دیا ہے۔
3
آیت میں ’’اَوْ‘‘ کا لفظ ہے ہم نے اس کے معنے ’’اور‘‘کے کئے ہیں اور یہ عربی زبان کے لحاظ سے درست ہے۔
2462
Commentary:
Man is the noblest creation of God. The whole universe—the sun, the moon, the stars, the earth, the oceans, the mountains, etc., have been made to serve him. He can rise morally and spiritually so high as to reflect in his person the Divine attributes. So if man whom God has given the highest place in His whole creation degrades himself so low as to worship lifeless objects, he falls, as it were, from the heights of spiritual eminence to the depths of moral and intellectual degradation. This, in brief, is the purport of this verse.
A brief note on idolatry is here called for. Broadly speaking idolatry consists in the paying of Divine honours to idols, images or any created object; the ascription of Divine powers to natural agencies and the excessive admiration, veneration or love for any person or thing. Besides this, idolatry has several other subtler forms. Some of these are as follows:
1. To believe that there are more beings than one who possess equal and similar powers and attributes and who have equal share in the creation and control of the universe with God.
2. To show allegiance or veneration to beings or objects other than God in the form of acts and movements of the body which are expressive of the highest veneration for those beings or objects and which are prescribed by different religions to be offered only to the Supreme Being and which have been regarded as part of worship, such as prostration, etc.
3. To rely fully and completely upon material means for the fulfilment of one’s needs to the entire exclusion of trust in God.
4. To ascribe to human beings attributes which are God’s own exclusive prerogatives, such as His being Eternal and Everlasting and His attribute of creation or quickening the dead.
5. To think of a person that he has attained to such stage of nearness to God that God is bound to and does accept all his prayers. This amounts to ascribing Divine powers to him.
6. To entertain feelings of love, veneration for, or fear of, any human being greater or even equal to those which he has for God. All these different forms of idolatry have been expressed by the four words used by the Quran, viz. ند (like or equal); شریک (co-partner or sharer); اله(worthy of worship) and رب (sustainer).
1949
Man is the noblest creation of God. The whole universe—the sun, the moon, the stars, the earth, the oceans, the mountains, etc. have been made to serve him. He can rise morally and spiritually so high as to reflect in his person Divine attributes. So if he degrades himself so low as to worship lifeless objects, he falls, as it were, from the heights of spiritual eminence to the depths of moral and intellectual degradation.