نَفَخْ
Appears 4 times in Quran
Derived Words (2)
Words derived from the stem "نَفَخْ".
- and have breathed
- so We breathed
Occurrences in Quran
Found 4 verses containing "نَفَخْ".
فَإِذَا سَوَّيْتُهُۥ وَنَفَخْتُ فِيهِ مِن رُّوحِى فَقَعُوا۟ لَهُۥ سَٰجِدِينَ
32:10; 38:73.
2:35; 7:12; 17:62; 18:51; 20:117.
‘天使’ 这一单词的意思是指全部创造。因为天使们是全部创造的第一个环节。因而给予他们的命令也适用一切创造。有意义的是: «古兰经» 在别处讲到安拉命令天使们服从 “阿丹”。而在本节以及下面几节经文中, 所用的单词却是 “人”。因此在 «古兰经» 中, 这两个单词是作为同义词使用的。给予天使们有关阿丹的命令适用每个人。安拉把精神输入每个人中, 并且命令天使们为他效劳。人是安拉在世上的代理者, 并且在他身上反映出安拉的常德。
اس آیت میں سَجَدَ کا صِلہ لام آیا ہے۔ جس کے معنے کبھی ’’اس کو‘‘ کے ہوتے ہیں اور کبھی ’’ساتھ‘‘ کے۔ مفسروں نے اس کا ترجمہ یہ کیا ہے کہ اس کو یعنی آدم کو سجدہ کرنا۔ مگر یہ قرآنی تعلیم کے خلاف ہے پس ہم نے دوسرے معنے لیے ہیں اور یہ ترجمہ کیا ہے کہ آدم کے ساتھ سجدہ میں گر جانا۔ یعنی جس طرح آدم صرف خدا کی پرستش کرے گا تم بھی صرف خدا کی پرستش کرنا۔
32:10; 38:73.
2:35; 7:12; 17:62; 18:51; 20:117.
By the word "angels" is meant the whole of creation, because angels constitute the first link of all creation and, as such, a command given to them really applies to the whole of creation. It is significant that whereas elsewhere the Qur’an speaks of the command of God to the angels to submit to "Adam", in the present and the following verses the word used is "man". Thus both these words have been used synonymously in the Qur’an. The command given to angels with regard to Adam applies to every man. Into every man God breathes His Spirit and angels are commanded to serve him. Man is God’s vicegerent on earth and in his person he reflects Divine attributes.
32:10; 38:73.
2:35; 7:12; 17:62; 18:51; 20:117.
Commentary:
In the present verse the example of the man who, in the beginning of human civilized life, achieved moral and spiritual perfection has been cited, and we are told that he was vouchsafed Divine revelation and angels were pressed into his service and were made to carry out his programme and plans. The mention of man or Adam here implies that the descending of the Word of God upon man and its preservation and protection have gone on from the beginning of creation.
The pronoun "him" in the expression سویته (I have fashioned him) refers not only to Adam but to every human being; for it is into every man that God breathes His spirit and angels are also appointed to serve him. When a peasant, for instance, ploughs his land and casts his seed in it, the angels are bidden to help him and produce the results of his labour. Thus the injunction, fall ye down in submission to him, given to the angels holds good for every human being. It appears from the Quran that whereas all things are subject to the control of angels, all things have been created for the service of man (45:14). This shows that angels are employed in the service of mankind.
a
32:10; 38:73.
b
2:35; 7:12; 17:62; 18:51; 20:117.
662
‘天使’ 这一单词的意思是指全部创造。因为天使们是全部创造的第一个环节。因而给予他们的命令也适用一切创造。有意义的是: «古兰经» 在别处讲到安拉命令天使们服从 “阿丹”。而在本节以及下面几节经文中, 所用的单词却是 “人”。因此在 «古兰经» 中, 这两个单词是作为同义词使用的。给予天使们有关阿丹的命令适用每个人。安拉把精神输入每个人中, 并且命令天使们为他效劳。人是安拉在世上的代理者, 并且在他身上反映出安拉的常德。
3
اس آیت میں سَجَدَ کا صِلہ لام آیا ہے۔ جس کے معنے کبھی ’’اس کو‘‘ کے ہوتے ہیں اور کبھی ’’ساتھ‘‘ کے۔ مفسروں نے اس کا ترجمہ یہ کیا ہے کہ اس کو یعنی آدم کو سجدہ کرنا۔ مگر یہ قرآنی تعلیم کے خلاف ہے پس ہم نے دوسرے معنے لیے ہیں اور یہ ترجمہ کیا ہے کہ آدم کے ساتھ سجدہ میں گر جانا۔ یعنی جس طرح آدم صرف خدا کی پرستش کرے گا تم بھی صرف خدا کی پرستش کرنا۔
b
32:10; 38:73.
c
2:35; 7:12; 17:62; 18:51; 20:117.
1736
Commentary:
In the present verse the example of the man who, in the beginning of human civilized life, achieved moral and spiritual perfection has been cited, and we are told that he was vouchsafed Divine revelation and angels were pressed into his service and were made to carry out his programme and plans. The mention of man or Adam here implies that the descending of the Word of God upon man and its preservation and protection have gone on from the beginning of creation.
The pronoun "him" in the expression سویته (I have fashioned him) refers not only to Adam but to every human being; for it is into every man that God breathes His spirit and angels are also appointed to serve him. When a peasant, for instance, ploughs his land and casts his seed in it, the angels are bidden to help him and produce the results of his labour. Thus the injunction, fall ye down in submission to him, given to the angels holds good for every human being. It appears from the Quran that whereas all things are subject to the control of angels, all things have been created for the service of man (45:14). This shows that angels are employed in the service of mankind.
c
32:10; 38:73.
d
2:35; 7:12; 17:62; 18:51; 20:117.
1495
By the word "angels" is meant the whole of creation, because angels constitute the first link of all creation and, as such, a command given to them really applies to the whole of creation. It is significant that whereas elsewhere the Qur’an speaks of the command of God to the angels to submit to "Adam", in the present and the following verses the word used is "man". Thus both these words have been used synonymously in the Qur’an. The command given to angels with regard to Adam applies to every man. Into every man God breathes His Spirit and angels are commanded to serve him. Man is God’s vicegerent on earth and in his person he reflects Divine attributes.
وَٱلَّتِىٓ أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهَا مِن رُّوحِنَا وَجَعَلْنَٰهَا وَٱبْنَهَآ ءَايَةً لِّلْعَٰلَمِينَ
بدقسمتی سے مسلمانوں نے یہ سمجھ لیا ہے کہ مریمؑ اور عیسیٰ ؑ کے سوا کوئی اور شخص نشان نہ تھا۔ حالانکہ قرآن کریم کے ہر ایک ٹکڑے کا نام آیت یعنی نشان رکھا گیا ہے (تاج) پس رسول کریم صلی اللہ علیہ وسلم جن پر سارا قرآن نازل ہوا سب نشانوں کا مجموعہ تھے۔
66:13.
The verse refutes the calumnious charges that the Jews had levelled against Mary. It may also apply to any person who leads a righteous and upright life. In 66:13 a certain class of righteous believers are likened to Mary. Everyone of such righteous believers, so to say, is Mary, and when God breathes into him of His spirit he becomes a "son of Mary," i.e. he acquires the Divine attributes possessed by Jesus.
66:13.
Commentary:
The verse refutes the calumnious charges that the Jews had levelled against Mary. It also has a general application and may apply to any person who leads a righteous and upright life. In 66:13 a certain class of righteous believers are likened to Mary. Everyone of such righteous believers is Mary; and when God breathes into him of His spirit he becomes a 'son of Mary'. It is in this sense that the Promised Messiah has been called 'son of Mary' by the Holy Prophet.
Mary and her son were a sign in the sense that the fatherless birth of Jesus implied a warning to the Israelites that on account of their corruption and depravity and their persistent rejection of God’s Messengers they were to be deprived of the gift of prophethood forever. Jesus’ unusual birth marked a transitional stage. He had an Israelite mother but not an Israelite father. The next prophet was not to be from the House of Israel. With him the gift of prophethood, in accordance with the Biblical prophecy (Deut. 18:18), was to be transferred from the House of Israel to that of Ishmael. That Prophet was the Holy Prophet Muhammad. See also Introduction to the chapter 19.
a
66:13.
843
这节经文驳斥了犹太人对玛尔彦诬蔑性的种种指控。这也可以适用於任何一个过着正直生活的人。66:13 经文中, 某一阶层的正直信者被比作玛尔彦。因此, 每一个这样的正直信者可以说是玛尔彦, 而且当安拉把他的精神灌输给他后, 他就变成了 “玛尔彦的儿子” 也就是说, 他获得了伊撒所具有的安拉的常德。
2
بدقسمتی سے مسلمانوں نے یہ سمجھ لیا ہے کہ مریمؑ اور عیسیٰ ؑ کے سوا کوئی اور شخص نشان نہ تھا۔ حالانکہ قرآن کریم کے ہر ایک ٹکڑے کا نام آیت یعنی نشان رکھا گیا ہے (تاج) پس رسول کریم صلی اللہ علیہ وسلم جن پر سارا قرآن نازل ہوا سب نشانوں کا مجموعہ تھے۔
c
66:13.
2418
Commentary:
The verse refutes the calumnious charges that the Jews had levelled against Mary. It also has a general application and may apply to any person who leads a righteous and upright life. In 66:13 a certain class of righteous believers are likened to Mary. Everyone of such righteous believers is Mary; and when God breathes into him of His spirit he becomes a 'son of Mary'. It is in this sense that the Promised Messiah has been called 'son of Mary' by the Holy Prophet.
Mary and her son were a sign in the sense that the fatherless birth of Jesus implied a warning to the Israelites that on account of their corruption and depravity and their persistent rejection of God’s Messengers they were to be deprived of the gift of prophethood forever. Jesus’ unusual birth marked a transitional stage. He had an Israelite mother but not an Israelite father. The next prophet was not to be from the House of Israel. With him the gift of prophethood, in accordance with the Biblical prophecy (Deut. 18:18), was to be transferred from the House of Israel to that of Ishmael. That Prophet was the Holy Prophet Muhammad. See also Introduction to the chapter 19.
b
66:13.
1914
The verse refutes the calumnious charges that the Jews had levelled against Mary. It may also apply to any person who leads a righteous and upright life. In 66:13 a certain class of righteous believers are likened to Mary. Everyone of such righteous believers, so to say, is Mary, and when God breathes into him of His spirit he becomes a "son of Mary," i.e. he acquires the Divine attributes possessed by Jesus.
فَإِذَا سَوَّيْتُهُۥ وَنَفَخْتُ فِيهِ مِن رُّوحِى فَقَعُوا۟ لَهُۥ سَٰجِدِينَ
15:30; 32:10.
When a Prophet is raised in the world, angels are commanded to assist him in the furtherance of his cause and to render null and void all the schemes and machinations of his enemies.
15:30; 32:10.
Commentary:
This and the next verse mean to say that when a Messenger is entrusted with his great mission, and Divine revelation descends on him, angels begin to help him in his great mission. Or they may mean that men of angelic nature accept his lead and help to spread his Message.
b
15:30; 32:10.
1118
当一位先知在世界上兴起时, 安拉命令天使协助他促成他的事业, 使他敌人的一切阴谋诡计终归无效。
b
15:30; 32:10.
3429
Commentary:
This and the next verse mean to say that when a Messenger is entrusted with his great mission, and Divine revelation descends on him, angels begin to help him in his great mission. Or they may mean that men of angelic nature accept his lead and help to spread his Message.
b
15:30; 32:10.
2553
When a Prophet is raised in the world, angels are commanded to assist him in the furtherance of his cause and to render null and void all the schemes and machinations of his enemies.
وَمَرْيَمَ ٱبْنَتَ عِمْرَٰنَ ٱلَّتِىٓ أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهِ مِن رُّوحِنَا وَصَدَّقَتْ بِكَلِمَٰتِ رَبِّهَا وَكُتُبِهِۦ وَكَانَتْ مِنَ ٱلْقَٰنِتِينَ
21:92.
لوگ اعتراض کرتے ہیں کہ عمران تو موسٰیؑ کے والد تھے‘ اور حضرت مریمؑ اُن سے ڈیڑھ ہزار سال بعد پیدا ہوئی تھیں۔ معلوم ہوتا ہے کہ قرآنِ کریم کے بھیجنے والے کو تاریخ کا بھی علم نہیں تھا‘ مگر یہ اعتراض بے عقلی پر دلالت کرتا ہے۔ رسول کریم صلی اللہ علیہ وسلم کے سامنے خود اسی قسم کا اعتراض کیا گیا تھا اور آپ نے فرمایا تھا کہ یہ کوئی عجیب بات نہیں۔ ہر قوم میں یہ رواج ہے کہ اپنے بڑے آدمیوں کا نام تبرک کے طور پر رکھتے ہیں۔ پس مریم کے باپ کابھی اگر اس کے باپ نے تبرک کے طور پر عمران نام رکھ دیا ہو تواس میں تعجب کی کونسی بات ہے۔
لوگ کہتے ہیں کہ مسیحؑ روح ہے کیونکہ وہ مریمؑ کے پیٹ میں ڈالا گیا تھا۔ لیکن یہ نا سمجھی کی بات ہے روح کے معنے جیسا کہ ہم پہلے سے لکھ چکے ہیں کلام کے بھی ہوتے ہیں۔ پس اس کے محض یہ معنے ہیں کہ ہم نے مریمؑ پر اپنا کلام نازل کیا تھا اور اس کو الہام کے ذریعہ سے مسیحؑ کی پیدائش کی خبر دی تھی۔
یعنی اس بات پر ایمان لائی تھی کہ واقعہ میں مجھے خداتعالیٰ کی طرف سے ایک بیٹا دیا جانے والا ہے۔
یعنی مسیحؑ کے متعلق جو پیشگوئیاں پرانی کتابوں میں پائی جاتی تھیں‘ مریمؑ صرف اپنی وحی کے ذریعہ سے ان پر ایمان نہیں لائی‘ بلکہ ان کتابوں کی پیشگوئیوں کے ذریعہ بھی ایمان لائی۔
کَانَتْ کا صیغہ مؤنث کا ہے مگر مِنَ الْقٰنِتِیْنَ میں قَانِتٌ مذکر آیا ہے۔ جس کے معنے یہ بنتے ہیں کہ وہ عورت ذات فرمانبرداروں میں شامل ہوگئی۔ یعنی اس کو ترقی دیتے دیتے اللہ تعالیٰ نے وہ مقام دے دیا‘ جو کامل مردوں کو حاصل ہوتا ہے یہ ایک پیشگوئی تھی کہ آئندہ زمانہ میں خداتعالیٰ کی طرف سے ایک ایسا آدمی ظاہر ہوگا جس کو پہلے مریم کا نام دیا جائے گا اور پھر ترقی کرتے کرتے اس کو عیسیٰ کا نام دیا جائے گا۔ جو مرد کامل تھا۔
21:92.
Commentary:
In this and the preceding two verses, examples of the wives of the Prophets Noah and Lot, of the wife of Pharaoh, and the example of Mary, the mother of Jesus, are set forth. The disbelievers are compared to the wives of Noah and Lot in order to show that the companionship of a righteous man, even of a Prophet of God, does not benefit an evilly minded person who is bent upon rejecting truth. Prophet Noah’s wife was of a more wicked disposition than the wife of Lot since the latter only preferred the company of her relatives to that of Lot, while Noah’s son, probably under the corrupting influence of his mother, had rejected his father’s Message. The wife of Pharaoh stands for those believers who, though passionately desiring and praying to get rid of sin, yet cannot fully dissociate themselves from evil influences, represented by Pharaoh, and having arrived at the stage of the self-accusing soul (النفس اللوامة ) sometimes fail and falter. Mary, the mother of Jesus, represents those righteous servants of God, who having closed all avenues of sin and having made peace with God, are blessed with Divine inspiration; the pronoun (masculine gender) in فیه standing for such fortunate believers. Or, the pronoun may stand for فرج which, literally meaning a cleft or fissure, signifies an opening through which sin can find access.
a
21:92.
1
لوگ اعتراض کرتے ہیں کہ عمران تو موسٰیؑ کے والد تھے‘ اور حضرت مریمؑ اُن سے ڈیڑھ ہزار سال بعد پیدا ہوئی تھیں۔ معلوم ہوتا ہے کہ قرآنِ کریم کے بھیجنے والے کو تاریخ کا بھی علم نہیں تھا‘ مگر یہ اعتراض بے عقلی پر دلالت کرتا ہے۔ رسول کریم صلی اللہ علیہ وسلم کے سامنے خود اسی قسم کا اعتراض کیا گیا تھا اور آپ نے فرمایا تھا کہ یہ کوئی عجیب بات نہیں۔ ہر قوم میں یہ رواج ہے کہ اپنے بڑے آدمیوں کا نام تبرک کے طور پر رکھتے ہیں۔ پس مریم کے باپ کابھی اگر اس کے باپ نے تبرک کے طور پر عمران نام رکھ دیا ہو تواس میں تعجب کی کونسی بات ہے۔
2
لوگ کہتے ہیں کہ مسیحؑ روح ہے کیونکہ وہ مریمؑ کے پیٹ میں ڈالا گیا تھا۔ لیکن یہ نا سمجھی کی بات ہے روح کے معنے جیسا کہ ہم پہلے سے لکھ چکے ہیں کلام کے بھی ہوتے ہیں۔ پس اس کے محض یہ معنے ہیں کہ ہم نے مریمؑ پر اپنا کلام نازل کیا تھا اور اس کو الہام کے ذریعہ سے مسیحؑ کی پیدائش کی خبر دی تھی۔
3
یعنی اس بات پر ایمان لائی تھی کہ واقعہ میں مجھے خداتعالیٰ کی طرف سے ایک بیٹا دیا جانے والا ہے۔
4
یعنی مسیحؑ کے متعلق جو پیشگوئیاں پرانی کتابوں میں پائی جاتی تھیں‘ مریمؑ صرف اپنی وحی کے ذریعہ سے ان پر ایمان نہیں لائی‘ بلکہ ان کتابوں کی پیشگوئیوں کے ذریعہ بھی ایمان لائی۔
5
کَانَتْ کا صیغہ مؤنث کا ہے مگر مِنَ الْقٰنِتِیْنَ میں قَانِتٌ مذکر آیا ہے۔ جس کے معنے یہ بنتے ہیں کہ وہ عورت ذات فرمانبرداروں میں شامل ہوگئی۔ یعنی اس کو ترقی دیتے دیتے اللہ تعالیٰ نے وہ مقام دے دیا‘ جو کامل مردوں کو حاصل ہوتا ہے یہ ایک پیشگوئی تھی کہ آئندہ زمانہ میں خداتعالیٰ کی طرف سے ایک ایسا آدمی ظاہر ہوگا جس کو پہلے مریم کا نام دیا جائے گا اور پھر ترقی کرتے کرتے اس کو عیسیٰ کا نام دیا جائے گا۔ جو مرد کامل تھا۔
a
21:92.
4286
Commentary:
In this and the preceding two verses, examples of the wives of the Prophets Noah and Lot, of the wife of Pharaoh, and the example of Mary, the mother of Jesus, are set forth. The disbelievers are compared to the wives of Noah and Lot in order to show that the companionship of a righteous man, even of a Prophet of God, does not benefit an evilly minded person who is bent upon rejecting truth. Prophet Noah’s wife was of a more wicked disposition than the wife of Lot since the latter only preferred the company of her relatives to that of Lot, while Noah’s son, probably under the corrupting influence of his mother, had rejected his father’s Message. The wife of Pharaoh stands for those believers who, though passionately desiring and praying to get rid of sin, yet cannot fully dissociate themselves from evil influences, represented by Pharaoh, and having arrived at the stage of the self-accusing soul (النفس اللوامة ) sometimes fail and falter. Mary, the mother of Jesus, represents those righteous servants of God, who having closed all avenues of sin and having made peace with God, are blessed with Divine inspiration; the pronoun (masculine gender) in فیه standing for such fortunate believers. Or, the pronoun may stand for فرج which, literally meaning a cleft or fissure, signifies an opening through which sin can find access.
a
21:92.
3078
See 3078 under 66:11.