نُرِیۡ
Appears 7 times in Quran
Derived Words (5)
Words derived from the stem "نُرِیۡ".
- We desire
- We show
- And We showed them no Sign
- Soon We will show them
- And We desired
Occurrences in Quran
Found 7 verses containing "نُرِیۡ".
قَالُوۡا نُرِیۡدُ اَنۡ نَّاۡکُلَ مِنۡہَا وَتَطۡمَئِنَّ قُلُوۡبُنَا وَنَعۡلَمَ اَنۡ قَدۡ صَدَقۡتَنَا وَنَکُوۡنَ عَلَیۡہَا مِنَ الشّٰہِدِیۡنَ
Commentary:
The disciples of Jesus have, in this verse, mentioned four objects which the fulfilment of the prayer of Jesus about the food asked for was meant to serve: (1) that they might eat thereof and their hunger might be satisfied; (2) that their minds might be at rest. This also shows that they desired a permanent provision of sustenance because a single meal could not put their minds at rest or relieve them of anxiety about their livelihood in the future so that they might be able to preach the message of God free from all care and devote themselves fully to the service of religion; (3) that the prophecy of Jesus contained in 3:50 might be fulfilled; and (4) that they might become witnesses to the fulfilment of his prayer and of the truth of their religion, and people might know that God helps and favours those who are devoted to the service of His religion. The history of the early Christian Church shows that God did actually make extraordinary provision for the sustenance of those who devoted their lives to the preaching of the message of Jesus. Nay, even now Christians, though they have drifted far away from the truth, are enjoying an extra good table spread with food.
741
Commentary:
The disciples of Jesus have, in this verse, mentioned four objects which the fulfilment of the prayer of Jesus about the food asked for was meant to serve: (1) that they might eat thereof and their hunger might be satisfied; (2) that their minds might be at rest. This also shows that they desired a permanent provision of sustenance because a single meal could not put their minds at rest or relieve them of anxiety about their livelihood in the future so that they might be able to preach the message of God free from all care and devote themselves fully to the service of religion; (3) that the prophecy of Jesus contained in 3:50 might be fulfilled; and (4) that they might become witnesses to the fulfilment of his prayer and of the truth of their religion, and people might know that God helps and favours those who are devoted to the service of His religion. The history of the early Christian Church shows that God did actually make extraordinary provision for the sustenance of those who devoted their lives to the preaching of the message of Jesus. Nay, even now Christians, though they have drifted far away from the truth, are enjoying an extra good table spread with food.
وَکَذٰلِکَ نُرِیۡۤ اِبۡرٰہِیۡمَ مَلَکُوۡتَ السَّمٰوٰتِ وَالۡاَرۡضِ وَلِیَکُوۡنَ مِنَ الۡمُوۡقِنِیۡنَ
The verse means that God granted Abraham the knowledge of, and an insight into, the natural laws that work in the universe, and of the all- pervading Divine power and control.
Important Words:
ملکوت (kingdom) is derived from ملك i.e. he possessed complete ownership of, and power over. ملکوت means, sovereignty; dominion; great kingdom; power to deal with a thing as one like; the place of holy spirits in the heavens (Aqrab). The word ملکوت is specifically used about the kingdom or dominion of God (Mufradat). See also 1:4.
Commentary:
The word ملکوت (kingdom), as shown above, is peculiar to the dominion of God. Thus the words, And thus did We show Abraham the kingdom of the heavens and the earth, mean, We showed Abraham the power and control which We exercise over every part of the universe. Shihabud-Din Suhrawardi, a great Muslim divine, says in his famous work, the ‘Awariful-Ma‘arif, that when a spiritual wayfarer reaches this stage, i.e. when he is made to witness the sovereignty of God, he is, as it were, spiritually reborn and that no person can be admitted into the presence of God until he has attained this stage. When, however, a man has attained this stage of certainty and conviction, doubt cannot enter his mind, for then he lives in the very presence of God.
821
Important Words:
ملکوت (kingdom) is derived from ملك i.e. he possessed complete ownership of, and power over. ملکوت means, sovereignty; dominion; great kingdom; power to deal with a thing as one like; the place of holy spirits in the heavens (Aqrab). The word ملکوت is specifically used about the kingdom or dominion of God (Mufradat). See also 1:4.
Commentary:
The word ملکوت (kingdom), as shown above, is peculiar to the dominion of God. Thus the words, And thus did We show Abraham the kingdom of the heavens and the earth, mean, We showed Abraham the power and control which We exercise over every part of the universe. Shihabud-Din Suhrawardi, a great Muslim divine, says in his famous work, the ‘Awariful-Ma‘arif, that when a spiritual wayfarer reaches this stage, i.e. when he is made to witness the sovereignty of God, he is, as it were, spiritually reborn and that no person can be admitted into the presence of God until he has attained this stage. When, however, a man has attained this stage of certainty and conviction, doubt cannot enter his mind, for then he lives in the very presence of God.
865
The verse means that God granted Abraham the knowledge of, and an insight into, the natural laws that work in the universe, and of the all- pervading Divine power and control.
قَالُوۡا لَقَدۡ عَلِمۡتَ مَا لَنَا فِیۡ بَنَاتِکَ مِنۡ حَقٍّ وَّاِنَّکَ لَتَعۡلَمُ مَا نُرِیۡدُ
یعنی وہ تو پہلے سے بہو بیٹیاں ہیں۔ ہم نے تو اجنبی مہمانوں پر اعتراض کیا ہے۔
When Lot offered his daughters who were married in the town (Gen. 19:15) as hostages, his people refused to accept the offer, for that was against their custom to accept females as hostages (Enc. Brit.). The words, 'we have no claim against thy daughters,' show that they had not come with the motives which most Commentators ascribe to them, for a people who had become so depraved and corrupt in their morals as the people of Lot were, would raise no question of claim or no claim, right or no right with regard to the satisfaction of their carnal passions. The words, 'thou surely knowest what we desire' mean, 'you know that we want the strangers to be handed over to us.'
Commentary:
When Lot told his townsmen that they had his daughters in their custody and that, if he did anything which was injurious to their interests they might avenge themselves on him through his daughters, he was in fact offering his daughters as hostages. Now, the rule with regard to hostages was that only males were accepted as such (Enc. Bri.) so the people told Lot that they could not take his daughters as hostages for that was against their custom and law. The words, we have no claim on thy daughters, clearly show that they had not come with the motives which most commentators ascribe to them, for a people who had become so depraved and corrupt in their morals as the people of Lot were, could raise no question of claim or no claim, right or no right about the satisfaction of their carnal passions.
The words, thou surely knowest what we desire, mean, "You know that what we at present want is to prevent the coming of strangers, so to say that we should accept hostages and leave the strangers alone is an offer which we cannot accept."
2
یعنی وہ تو پہلے سے بہو بیٹیاں ہیں۔ ہم نے تو اجنبی مہمانوں پر اعتراض کیا ہے۔
1460
Commentary:
When Lot told his townsmen that they had his daughters in their custody and that, if he did anything which was injurious to their interests they might avenge themselves on him through his daughters, he was in fact offering his daughters as hostages. Now, the rule with regard to hostages was that only males were accepted as such (Enc. Bri.) so the people told Lot that they could not take his daughters as hostages for that was against their custom and law. The words, we have no claim on thy daughters, clearly show that they had not come with the motives which most commentators ascribe to them, for a people who had become so depraved and corrupt in their morals as the people of Lot were, could raise no question of claim or no claim, right or no right about the satisfaction of their carnal passions.
The words, thou surely knowest what we desire, mean, "You know that what we at present want is to prevent the coming of strangers, so to say that we should accept hostages and leave the strangers alone is an offer which we cannot accept."
1338
When Lot offered his daughters who were married in the town (Gen. 19:15) as hostages, his people refused to accept the offer, for that was against their custom to accept females as hostages (Enc. Brit.). The words, 'we have no claim against thy daughters,' show that they had not come with the motives which most Commentators ascribe to them, for a people who had become so depraved and corrupt in their morals as the people of Lot were, would raise no question of claim or no claim, right or no right with regard to the satisfaction of their carnal passions. The words, 'thou surely knowest what we desire' mean, 'you know that we want the strangers to be handed over to us.'
وَنُرِیۡدُ اَنۡ نَّمُنَّ عَلَی الَّذِیۡنَ اسۡتُضۡعِفُوۡا فِی الۡاَرۡضِ وَنَجۡعَلَہُمۡ اَئِمَّۃً وَّنَجۡعَلَہُمُ الۡوٰرِثِیۡنَ
Commentary:
When the degradation and humiliation of the Israelites in Egypt reached its nadir and the cup of iniquities of Pharaoh and his people became full to the brim and God in His infallible wisdom decreed that the oppressors should be punished and those held in bondage be emancipated, He raised Moses. Such has always been God’s practice that He raises a Prophet to lead a down-trodden people to honour and glory and through his influence and under his lead the erstwhile suppressed and exploited people become the leaders and teachers of men. This phenomenon which took place in the time of every Divine Messenger witnessed its fullest and finest manifestation during the ministry of the Holy Prophet of Islam.
The words "to make them inheritors", refer to the Israelites becoming heirs to that 'land of promise'—Canaan—which, like Egypt, "flowed with milk and honey" and which God had "ordained for them" (5:22).
2880
Commentary:
When the degradation and humiliation of the Israelites in Egypt reached its nadir and the cup of iniquities of Pharaoh and his people became full to the brim and God in His infallible wisdom decreed that the oppressors should be punished and those held in bondage be emancipated, He raised Moses. Such has always been God’s practice that He raises a Prophet to lead a down-trodden people to honour and glory and through his influence and under his lead the erstwhile suppressed and exploited people become the leaders and teachers of men. This phenomenon which took place in the time of every Divine Messenger witnessed its fullest and finest manifestation during the ministry of the Holy Prophet of Islam.
The words "to make them inheritors", refer to the Israelites becoming heirs to that 'land of promise'—Canaan—which, like Egypt, "flowed with milk and honey" and which God had "ordained for them" (5:22).
سَنُرِیۡہِمۡ اٰیٰتِنَا فِی الۡاٰفَاقِ وَفِیۡۤ اَنۡفُسِہِمۡ حَتّٰی یَتَبَیَّنَ لَہُمۡ اَنَّہُ الۡحَقُّ ۗ اَوَلَمۡ یَکۡفِ بِرَبِّکَ اَنَّہٗ عَلٰی کُلِّ شَیۡءٍ شَہِیۡدٌ
51:21, 22.
The verse makes in most clear and emphatic terms the prophecy that Islam will spread not only nearer home among the Arabs but in the remotest parts of the earth, Afaq meaning remote regions (Lane).
51:21-22.
Important Words:
آفاق (farthest parts) is the plural of أفق which is derived from أفق (afaqa) which means, he went away at random or heedlessly. أفق (ufqun) means, a side; a remote side; a border or extremity of a land or of the earth and of the sky or the horizon of the sky and of the earth i.e. country, region; horizon, the wide world (Lane).
Commentary:
The verse repeats in most clear and emphatic terms the prophecy about the rapid spread of Islam which was made in the preceding verses. It purports to say that Islam would spread not only nearer home among the Arabs but in the remotest parts of the earth. The prophecy was made at a time (the present Surah was revealed early in Mecca) when Islam was struggling for its very existence and humanly speaking there was every likelihood of its tender plant being nipped in the bud. Yet within the brief space of a few years the whole of Arabia accepted Islam and before the dawn of the next century it had reached the farthest ends of the earth. The camel drivers of the Arabian desert became the teachers and leaders of mankind, spreading light and learning wherever they went.
b
51:21, 22.
1194
这节经文以最明确而强调的语言作了预言, 即伊斯兰教不仅要传播给最邻近的阿拉伯人, 而且还要传播到世界上最偏僻的角落。 آفَاق(Afaq) 的意思是偏僻地区 (Lane)。
b
51:21-22.
3599
Important Words:
آفاق (farthest parts) is the plural of أفق which is derived from أفق (afaqa) which means, he went away at random or heedlessly. أفق (ufqun) means, a side; a remote side; a border or extremity of a land or of the earth and of the sky or the horizon of the sky and of the earth i.e. country, region; horizon, the wide world (Lane).
Commentary:
The verse repeats in most clear and emphatic terms the prophecy about the rapid spread of Islam which was made in the preceding verses. It purports to say that Islam would spread not only nearer home among the Arabs but in the remotest parts of the earth. The prophecy was made at a time (the present Surah was revealed early in Mecca) when Islam was struggling for its very existence and humanly speaking there was every likelihood of its tender plant being nipped in the bud. Yet within the brief space of a few years the whole of Arabia accepted Islam and before the dawn of the next century it had reached the farthest ends of the earth. The camel drivers of the Arabian desert became the teachers and leaders of mankind, spreading light and learning wherever they went.
b
51:21, 22.
2642
The verse makes in most clear and emphatic terms the prophecy that Islam will spread not only nearer home among the Arabs but in the remotest parts of the earth, Afaq meaning remote regions (Lane).
وَمَا نُرِیۡہِمۡ مِّنۡ اٰیَۃٍ اِلَّا ہِیَ اَکۡبَرُ مِنۡ اُخۡتِہَا ۖ وَاَخَذۡنٰہُمۡ بِالۡعَذَابِ لَعَلَّہُمۡ یَرۡجِعُوۡنَ
Important Words:
أخت (sister) is the feminine of أخ. They say أخاہ i.e. he became a brother, a friend or a companion to him. آخاہ (akhahu) means, he fraternised with him; acted with him in a brotherly manner. اخیت بین الشیئین means, I united the two things. أخ means, a brother; a friend; a companion, or associate or a fellow, and أخت means, a sister (Lane & Aqrab).
3674
Important Words:
أخت (sister) is the feminine of أخ. They say أخاہ i.e. he became a brother, a friend or a companion to him. آخاہ (akhahu) means, he fraternised with him; acted with him in a brotherly manner. اخیت بین الشیئین means, I united the two things. أخ means, a brother; a friend; a companion, or associate or a fellow, and أخت means, a sister (Lane & Aqrab).
اِنَّمَا نُطۡعِمُکُمۡ لِوَجۡہِ اللّٰہِ لَا نُرِیۡدُ مِنۡکُمۡ جَزَآءً وَّلَا شُکُوۡرًا
Commentary:
In everything that a believer does his whole attention is directed towards winning the pleasure of God—his highest ambition. He wants no return, reward or appreciation. His reward is with his Lord and Master.
4485A
Commentary:
In everything that a believer does his whole attention is directed towards winning the pleasure of God—his highest ambition. He wants no return, reward or appreciation. His reward is with his Lord and Master.