وَعَنِ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "وَعَنِ".
إِنَّمَا يُرِيدُ ٱلشَّيْطَٰنُ أَن يُوقِعَ بَيْنَكُمُ ٱلْعَدَٰوَةَ وَٱلْبَغْضَآءَ فِى ٱلْخَمْرِ وَٱلْمَيْسِرِ وَيَصُدَّكُمْ عَن ذِكْرِ ٱللَّهِ وَعَنِ ٱلصَّلَوٰةِ ۖ فَهَلْ أَنتُم مُّنتَهُونَ
After stating that the four things mentioned in the previous verse are all abomination in one sense or another, the present verse is confined to two of them—wine and games of chance—and gives additional reasons against them. These reasons rest on political, social, spiritual and socio-religious grounds, these being implied in the words "enmity and hatred and keeping back from the remembrance of Allah and from Prayer."
Commentary:
After stating that the four things mentioned in the previous verse are all رجس (abomination) in one sense or another, the present verse confines itself to two of the four mentioned things—wine and games of hazard—and gives additional reasons against them. These reasons are, as stated in the verse, four in number and rest on political, social, spiritual and socio-religious grounds, this being hinted in the words "enmity and hatred and keeping back from the remembrance of Allah and from Prayer". The interrogation in the clause, But will you keep back?, embodies a strong admonition not to do the thing, the use of the interrogative form being the most effective form of exhortation. See also 2:220.
719
Commentary:
After stating that the four things mentioned in the previous verse are all رجس (abomination) in one sense or another, the present verse confines itself to two of the four mentioned things—wine and games of hazard—and gives additional reasons against them. These reasons are, as stated in the verse, four in number and rest on political, social, spiritual and socio-religious grounds, this being hinted in the words "enmity and hatred and keeping back from the remembrance of Allah and from Prayer". The interrogation in the clause, But will you keep back?, embodies a strong admonition not to do the thing, the use of the interrogative form being the most effective form of exhortation. See also 2:220.
790A
After stating that the four things mentioned in the previous verse are all abomination in one sense or another, the present verse is confined to two of them—wine and games of chance—and gives additional reasons against them. These reasons rest on political, social, spiritual and socio-religious grounds, these being implied in the words "enmity and hatred and keeping back from the remembrance of Allah and from Prayer."
إِذْ يَتَلَقَّى ٱلْمُتَلَقِّيَانِ عَنِ ٱلْيَمِينِ وَعَنِ ٱلشِّمَالِ قَعِيدٌ
根据有些注释家说, 坐在人右边的天使记录人的善举, 坐在人左边的天使记录人的恶行--------“在右边” 表示善举, “在左边” 表示恶行。人的一言一行都在环境中留下痕迹而永不磨灭。«古兰经» 其他章节 (24:25 & 36:66) 中说到人的肢体--------手、脚和舌--------将在最后审判日对人作不利的见证。因此人体不同部位也可以是这节经文中所提到的 “记录者” 即 “做记录的天使”。
انسان کے ساتھ ایسے فرشتے یا انسانی جسم کے حصے مقرر ہیں جو اس کے اعمال کو محفوظ رکھتے جاتے ہیں۔ اس جگہ انہی کا ذکر ہے۔
According to some Commentators the angel sitting on man’s right records his good actions and that on his left his bad actions—the words 'on the right' standing for his good actions and 'on the left' for his bad actions. Every deed or spoken word leaves its impress in the atmosphere and thus is preserved. Elsewhere in the Qur’an (24:25 & 36:66) it is stated that the limbs of man—his hands, feet and tongue—will bear witness against him on the Judgment Day. Thus the different parts of a man’s body may also be 'the recorders' referred to in the present verse as the Recording Angels.
Important Words:
یتلقی (will record) is derived from لقی. They say تلقی الشیء منه i.e. he received or got the thing; he learned it from him, hencepreserved or recorded it (Lane & Aqrab).
Commentary:
According to some commentators the angel sitting on man’s right records his good actions and that on his left, his bad actions; the words 'on the right' standing for his good actions and 'on the left' for his bad actions. Every deed or spoken word leaves its impress in the atmosphere and thus is preserved. Elsewhere in the Quran it is stated that the limbs of man—his hands, feet and tongue—will bear witness against him on the Judgement Day. Thus different parts of a man’s body may also be the recorders referred to in the present verse as the two recording angels. See also 24:25; 36:66.
1285
根据有些注释家说, 坐在人右边的天使记录人的善举, 坐在人左边的天使记录人的恶行--------“在右边” 表示善举, “在左边” 表示恶行。人的一言一行都在环境中留下痕迹而永不磨灭。«古兰经» 其他章节 (24:25 & 36:66) 中说到人的肢体--------手、脚和舌--------将在最后审判日对人作不利的见证。因此人体不同部位也可以是这节经文中所提到的 “记录者” 即 “做记录的天使”。
1
انسان کے ساتھ ایسے فرشتے یا انسانی جسم کے حصے مقرر ہیں جو اس کے اعمال کو محفوظ رکھتے جاتے ہیں۔ اس جگہ انہی کا ذکر ہے۔
3870
Important Words:
یتلقی (will record) is derived from لقی. They say تلقی الشیء منه i.e. he received or got the thing; he learned it from him, hencepreserved or recorded it (Lane & Aqrab).
Commentary:
According to some commentators the angel sitting on man’s right records his good actions and that on his left, his bad actions; the words 'on the right' standing for his good actions and 'on the left' for his bad actions. Every deed or spoken word leaves its impress in the atmosphere and thus is preserved. Elsewhere in the Quran it is stated that the limbs of man—his hands, feet and tongue—will bear witness against him on the Judgement Day. Thus different parts of a man’s body may also be the recorders referred to in the present verse as the two recording angels. See also 24:25; 36:66.
2806
According to some Commentators the angel sitting on man’s right records his good actions and that on his left his bad actions—the words 'on the right' standing for his good actions and 'on the left' for his bad actions. Every deed or spoken word leaves its impress in the atmosphere and thus is preserved. Elsewhere in the Qur’an (24:25 & 36:66) it is stated that the limbs of man—his hands, feet and tongue—will bear witness against him on the Judgment Day. Thus the different parts of a man’s body may also be 'the recorders' referred to in the present verse as the Recording Angels.
عَنِ ٱلْيَمِينِ وَعَنِ ٱلشِّمَالِ عِزِينَ
This and the preceding verse give a prophetic description of the coming triumph of Islam when the pagan tribes of Arabia, from every part of the country, hastened to wait in deputations upon the Holy Prophet, begging to be taken into the fold of Islam. Or, the verses may refer to the highly alluring offers made by the leaders of the Quraish to the Holy Prophet, if only he should give up preaching against their idols. By some authorities, however, the verses have been taken to refer to the dangerous attacks that were made on the Holy Prophet in different forms and from different directions by his opponents.
Commentary:
This and the preceding verse give a prophetic description of the coming triumph of Islam when the pagan tribes of Arabia, from every part of the country, hastened to wait in deputations upon the Holy Prophet, begging to be taken into the fold of Islam. Or the verses may refer to the highly alluring offers made by the leaders of the Quraish to the Holy Prophet, if only he should give up preaching against their idols. By some authorities, however, the verses have been taken to refer to the dangerous attacks that were made on the Holy Prophet in different forms by his opponents.
4381
Commentary:
This and the preceding verse give a prophetic description of the coming triumph of Islam when the pagan tribes of Arabia, from every part of the country, hastened to wait in deputations upon the Holy Prophet, begging to be taken into the fold of Islam. Or the verses may refer to the highly alluring offers made by the leaders of the Quraish to the Holy Prophet, if only he should give up preaching against their idols. By some authorities, however, the verses have been taken to refer to the dangerous attacks that were made on the Holy Prophet in different forms by his opponents.
3126
This and the preceding verse give a prophetic description of the coming triumph of Islam when the pagan tribes of Arabia, from every part of the country, hastened to wait in deputations upon the Holy Prophet, begging to be taken into the fold of Islam. Or, the verses may refer to the highly alluring offers made by the leaders of the Quraish to the Holy Prophet, if only he should give up preaching against their idols. By some authorities, however, the verses have been taken to refer to the dangerous attacks that were made on the Holy Prophet in different forms and from different directions by his opponents.