وَمِنۡۢ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "وَمِنۡۢ".
فِیۡ بِضۡعِ سِنِیۡنَ ۗ لِلّٰہِ الۡاَمۡرُ مِنۡ قَبۡلُ وَمِنۡۢ بَعۡدُ ۚ وَیَوۡمَئِذٍ یَّفۡرَحُ الۡمُؤۡمِنُوۡنَ
3:155; 13:32.
3:155; 13:32.
Bid‘ denotes a variety of numbers such as five, seven, ten, etc. but is generally understood to signify from three to nine (Lane).
In order fully to appreciate the significance of this and the preceding two verses it is necessary to cast a cursory glance over the political conditions that obtained in the two great Empires that lay on the borders of Arabia—the Persian and the Roman Empires—shortly before the advent of the Holy Prophet of Islam. They were at war with each other. The first round had gone in favour of the Persians whose tide of conquest began in 602 AD., when in order to avenge the death of Maurice, his patron and benefactor, at the hands of Phocas, Chosroes II, started the war with Rome. For twenty years the Roman Empire was overrun by Persian armies as it had never been before. The Persians plundered Syria and Asia Minor and in 608 A.D. advanced to Chalcedon. Damascus was taken in 613. The surrounding country on which no Persian had ever set foot since the founding of the Empire was utterly and completely laid waste. In June 614 Jerusalem was also captured. The whole of Christendom was horrified by the news that tog
3:155; 13:32.
Important Words:
بضع (a few) is derived from بضع (bada‘a). They say بضعه i.e. he cut it; he cut it into pieces; he cut it length-wise. بضعmeans, a part or portion of the night; a time thereof. They say مضی بضع من اللیل i.e. a part of the night passed. The word also denotes a variety of numbers such as five, seven, ten, etc., but is generally understood to mean from three to nine. بضع رجال means from three to nine men. بضع سنین means, from three to nine years (Lane & Aqrab).
Commentary:
In order fully to appreciate the significance of this and the preceding two verses it is necessary to cast a cursory glance over the political conditions that obtained in the two great Empires that lay on the borders of Arabia—the Persian and the Roman Empires—shortly before the advent of the Holy Prophet of Islam. They were at war with each other. The first round had gone in favour of the Persians whose tide of conquest began in 602 A.D., when in order to avenge the death of Maurice, his patron and benefactor, at the hands of Phocas, Chosroes II started the war with Rome. For twenty years the Roman Empire was overrun by Persian armies as it had never been before. The Persian armies plundered Syria and Asia Minor and in 608 A.D. advanced to Chalcedon. Damascus was taken in 613. The surrounding country on which no Persian had ever set foot since the founding of the Empire was utterly and completely laid waste. In June 614 Jerusalem was also captured. The whole of Christendom was horrified by the news that together with the Patriarch the Persians had carried off the cross of Christ. Christianity had been humbled in the dust. The flood of Persian conquest, however, did not stop with the capture of Jerusalem. Egypt was next conquered, Asia Minor again overrun, and the Persian armies were knocking at the very gates of Constantinople. The Romans could offer but little resistance as they were torn by internal dissensions. The humiliation of Heraclius was so complete that "Chosroes wanted to see him brought in chains to the foot of his throne and was not prepared to give him peace till he had abjured his crucified god and embraced the worship of the sun" (Historians’ History of the World, vol. 7, p. 159, vol. 8, pp. 94-95 & Enc. Brit. under "Chosroes" II & "Heraclius"). This state of affairs very much grieved the Muslims as they had much in common with the Romans who were the "People of the Book". But the Quraish of Mecca who, like the Persians, were idolaters, feigned to see in this discomfiture of Christian armies a happy augury for the overthrow and destruction of Islam. It was shortly after this complete debacle of Roman forces that in 616 A.D., came the revelation to the Holy Prophet which forms the subject-matter of the verse under comment and the two preceding verses. The verses possessed a twofold significance. They foretold, in circumstances then quite inconceivable, that the whole position would be completely reversed within the short space of eight or nine years and the erstwhile victorious Persian armies would suffer a crushing defeat at the hands of the utterly defeated, prostrated and humbled Romans. The Arabic word used in the verse to denote this period is بضع (bid‘un) which as shown under "Important Words," signifies a period from three to nine years. The significance of the prophecy embodied in the verses, however, lay in the fact that, within this short period, the foundations of the ultimate triumph of Islam and that of the defeat and discomfiture of the forces of disbelief and darkness would be firmly laid. The prophecy was fulfilled in circumstances beyond human calculation or comprehension. Regarding the extreme improbability of fulfilment of the prophecy under the prevailing circumstances, the following observation of Gibbon may be read with interest:
In the midst of the Persian triumphs he (the Holy Prophet) ventured to foretell that before many years should elapse victory would return to the banners of the Romans…At the time when this prediction is said to have been delivered, no prophecy could be more distant from its accomplishment, since the first twelve years of Heraclius announced the approaching dissolution of the Empire (Rise, Decline & Fall of the Roman Empire, vol. 5, p. 74).
After licking his wounds for several years, Heraclius was at last able to take the field against the Persians in 622, the year of the Holy Prophet’s Migration to Medina. In 624 he advanced into northern Media, where he destroyed the great fire-temple of Gandzak (Gazaca) and thus avenged the destruction of Jerusalem. This happened exactly within nine years, the period foretold in the verse, and to add to its importance and significance it happened in the year when the power of the Quraish also suffered a very serious reverse in the Battle of Badr, which recalled a Biblical prophecy foretelling the fading of the glory of Kedar (Isa. 21:17). In 627, Heraclius defeated the Persian army at Nineveh and advanced towards Ctesiphon. Chosroes fled from his favourite residence Dastgerd (near Baghdad), and after dragging on an inglorious existence was murdered by his own son, Siroes, on 19th February, 628. A.D.; and thus the Persian Empire, from the apparent greatness which it had reached a few years earlier sank into hopeless anarchy (Enc. Brit.).
The fulfilment of the prophecy was so remarkable and unforeseen that prejudiced Christian writers have been hard pressed to explain it away. Rodwell says that the vowel points of the Arabic expression سیغلبون were left undecided so that it would read either way, i.e. sa-yaghlibun meaning, "they will be victorious" or as sa-yughlabun meaning, "they will be defeated." He even adds that the ambiguity was intentional. The Rev. gentleman pretends not to understand this simple fact that the vowels of an expression which had been recited hundreds of times in daily Prayers and otherwise could hardly be left undecided. Mr. Wherry goes a step further. He says: "Our daily newspapers constantly forecast political events of this kind." The less said about this futile attempt to explain away and belittle the importance of this mighty prophecy, the better. If in the circumstances when Christianity lay humbled in the dust and Persian armies were knocking at the very gates of Constantinople and Heraclius had in vain sued for peace, a person situated as the Holy Prophet was, could forecast that within the short space of only eight or nine years the victors would become vanquished and the forces of Chosroes would receive a crushing defeat at the hands of the same Heraclius who only a few years back had very humbly but unsuccessfully sued for peace and the proud and mighty Persians would lie prostrate and exhausted, the forecast must indeed be considered to have proceeded from a superhuman source. What added to the remarkable character of the prophecy was the fact that the news of the victory of the Romans over the Persians reached the Muslims exactly at the time when they were themselves rejoicing over their own victory in the Battle of Badr.
The words: "Allah’s is the command before and after that," mean that it is God’s eternal and unalterable decree that disbelief is always defeated and humbled, and truth triumphs and progresses.
c
3:155; 13:32.
a
3:155; 13:32.
2991
Important Words:
بضع (a few) is derived from بضع (bada‘a). They say بضعه i.e. he cut it; he cut it into pieces; he cut it length-wise. بضعmeans, a part or portion of the night; a time thereof. They say مضی بضع من اللیل i.e. a part of the night passed. The word also denotes a variety of numbers such as five, seven, ten, etc., but is generally understood to mean from three to nine. بضع رجال means from three to nine men. بضع سنین means, from three to nine years (Lane & Aqrab).
Commentary:
In order fully to appreciate the significance of this and the preceding two verses it is necessary to cast a cursory glance over the political conditions that obtained in the two great Empires that lay on the borders of Arabia—the Persian and the Roman Empires—shortly before the advent of the Holy Prophet of Islam. They were at war with each other. The first round had gone in favour of the Persians whose tide of conquest began in 602 A.D., when in order to avenge the death of Maurice, his patron and benefactor, at the hands of Phocas, Chosroes II started the war with Rome. For twenty years the Roman Empire was overrun by Persian armies as it had never been before. The Persian armies plundered Syria and Asia Minor and in 608 A.D. advanced to Chalcedon. Damascus was taken in 613. The surrounding country on which no Persian had ever set foot since the founding of the Empire was utterly and completely laid waste. In June 614 Jerusalem was also captured. The whole of Christendom was horrified by the news that together with the Patriarch the Persians had carried off the cross of Christ. Christianity had been humbled in the dust. The flood of Persian conquest, however, did not stop with the capture of Jerusalem. Egypt was next conquered, Asia Minor again overrun, and the Persian armies were knocking at the very gates of Constantinople. The Romans could offer but little resistance as they were torn by internal dissensions. The humiliation of Heraclius was so complete that "Chosroes wanted to see him brought in chains to the foot of his throne and was not prepared to give him peace till he had abjured his crucified god and embraced the worship of the sun" (Historians’ History of the World, vol. 7, p. 159, vol. 8, pp. 94-95 & Enc. Brit. under "Chosroes" II & "Heraclius"). This state of affairs very much grieved the Muslims as they had much in common with the Romans who were the "People of the Book". But the Quraish of Mecca who, like the Persians, were idolaters, feigned to see in this discomfiture of Christian armies a happy augury for the overthrow and destruction of Islam. It was shortly after this complete debacle of Roman forces that in 616 A.D., came the revelation to the Holy Prophet which forms the subject-matter of the verse under comment and the two preceding verses. The verses possessed a twofold significance. They foretold, in circumstances then quite inconceivable, that the whole position would be completely reversed within the short space of eight or nine years and the erstwhile victorious Persian armies would suffer a crushing defeat at the hands of the utterly defeated, prostrated and humbled Romans. The Arabic word used in the verse to denote this period is بضع (bid‘un) which as shown under "Important Words," signifies a period from three to nine years. The significance of the prophecy embodied in the verses, however, lay in the fact that, within this short period, the foundations of the ultimate triumph of Islam and that of the defeat and discomfiture of the forces of disbelief and darkness would be firmly laid. The prophecy was fulfilled in circumstances beyond human calculation or comprehension. Regarding the extreme improbability of fulfilment of the prophecy under the prevailing circumstances, the following observation of Gibbon may be read with interest:
In the midst of the Persian triumphs he (the Holy Prophet) ventured to foretell that before many years should elapse victory would return to the banners of the Romans…At the time when this prediction is said to have been delivered, no prophecy could be more distant from its accomplishment, since the first twelve years of Heraclius announced the approaching dissolution of the Empire (Rise, Decline & Fall of the Roman Empire, vol. 5, p. 74).
After licking his wounds for several years, Heraclius was at last able to take the field against the Persians in 622, the year of the Holy Prophet’s Migration to Medina. In 624 he advanced into northern Media, where he destroyed the great fire-temple of Gandzak (Gazaca) and thus avenged the destruction of Jerusalem. This happened exactly within nine years, the period foretold in the verse, and to add to its importance and significance it happened in the year when the power of the Quraish also suffered a very serious reverse in the Battle of Badr, which recalled a Biblical prophecy foretelling the fading of the glory of Kedar (Isa. 21:17). In 627, Heraclius defeated the Persian army at Nineveh and advanced towards Ctesiphon. Chosroes fled from his favourite residence Dastgerd (near Baghdad), and after dragging on an inglorious existence was murdered by his own son, Siroes, on 19th February, 628. A.D.; and thus the Persian Empire, from the apparent greatness which it had reached a few years earlier sank into hopeless anarchy (Enc. Brit.).
The fulfilment of the prophecy was so remarkable and unforeseen that prejudiced Christian writers have been hard pressed to explain it away. Rodwell says that the vowel points of the Arabic expression سیغلبون were left undecided so that it would read either way, i.e. sa-yaghlibun meaning, "they will be victorious" or as sa-yughlabun meaning, "they will be defeated." He even adds that the ambiguity was intentional. The Rev. gentleman pretends not to understand this simple fact that the vowels of an expression which had been recited hundreds of times in daily Prayers and otherwise could hardly be left undecided. Mr. Wherry goes a step further. He says: "Our daily newspapers constantly forecast political events of this kind." The less said about this futile attempt to explain away and belittle the importance of this mighty prophecy, the better. If in the circumstances when Christianity lay humbled in the dust and Persian armies were knocking at the very gates of Constantinople and Heraclius had in vain sued for peace, a person situated as the Holy Prophet was, could forecast that within the short space of only eight or nine years the victors would become vanquished and the forces of Chosroes would receive a crushing defeat at the hands of the same Heraclius who only a few years back had very humbly but unsuccessfully sued for peace and the proud and mighty Persians would lie prostrate and exhausted, the forecast must indeed be considered to have proceeded from a superhuman source. What added to the remarkable character of the prophecy was the fact that the news of the victory of the Romans over the Persians reached the Muslims exactly at the time when they were themselves rejoicing over their own victory in the Battle of Badr.
The words: "Allah’s is the command before and after that," mean that it is God’s eternal and unalterable decree that disbelief is always defeated and humbled, and truth triumphs and progresses.
c
3:155; 13:32.
2270
Bid‘ denotes a variety of numbers such as five, seven, ten, etc. but is generally understood to signify from three to nine (Lane).
2271
In order fully to appreciate the significance of this and the preceding two verses it is necessary to cast a cursory glance over the political conditions that obtained in the two great Empires that lay on the borders of Arabia—the Persian and the Roman Empires—shortly before the advent of the Holy Prophet of Islam. They were at war with each other. The first round had gone in favour of the Persians whose tide of conquest began in 602 AD., when in order to avenge the death of Maurice, his patron and benefactor, at the hands of Phocas, Chosroes II, started the war with Rome. For twenty years the Roman Empire was overrun by Persian armies as it had never been before. The Persians plundered Syria and Asia Minor and in 608 A.D. advanced to Chalcedon. Damascus was taken in 613. The surrounding country on which no Persian had ever set foot since the founding of the Empire was utterly and completely laid waste. In June 614 Jerusalem was also captured. The whole of Christendom was horrified by the news that tog
قَالُوۡۤا اُوۡذِیۡنَا مِنۡ قَبۡلِ اَنۡ تَاۡتِیَنَا وَمِنۡۢ بَعۡدِ مَا جِئۡتَنَا ۚ قَالَ عَسٰی رَبُّکُمۡ اَنۡ یُّہۡلِکَ عَدُوَّکُمۡ وَیَسۡتَخۡلِفَکُمۡ فِی الۡاَرۡضِ فَیَنۡظُرَ کَیۡفَ تَعۡمَلُوۡنَ
10:14, 15.
The verse does not necessarily mean that the Israelites were to be made to inherit Egypt after the destruction of Pharaoh. It only means that Pharaoh’s power was to be broken and others were to take possession of his kingdom. We know that after the destruction of Pharaoh and the break-up of his kingdom, another dynasty, friendly to the Israelites, took possession of the land. "Land" mentioned in the verse refers not to Egypt but to the Holy Land which had been promised to the Israelites and which they inherited in accordance with that promise.
10:14, 15.
Commentary:
It appears from the Bible that, like the followers of other Prophets of God, the followers of Moses were made to bear additional burdens of which they complained to Moses (Exod. 5:21). To that complaint a reference is made in this verse.
The word "land" mentioned in the verse refer not to Egypt but to the Holy Land which had been promised to the Israelites and which they inherited in accordance with the promise. The word may also mean "the earth" generally.
Though primarily the address in the words, that He may then see how you act, is to the Israelites of the time of Moses, the words possess a much wider application. They apply with equal force to succeeding generations as well.
It is noteworthy that similar words have been used with regard to Muslims also (10:15) and, like the Israelites, they have been told that God would make them successors in the land and would bestow upon them Khilafat and dominion, and then He would see whether they acted righteously in the earth. This resemblance also shows that Muslim dispensation is a counterpart of the Mosaic dispensation and that a time was to come when Muslims also were to become corrupt like the Jews. It is to this tragic fact that a reference has been made in the prayer, "Make us not of those upon whom Thy wrath has descended" (see note on 1:7).
d
10:14, 15.
515
这节经文并不一定意味着在消灭法老之后将使以色列人继承埃及。它只意味着法老的权力一定会被打垮而且其它的人会占有他的王国。我们知道, 在消灭法老以及他的王国崩溃之后, 与以色列人友好的另一王朝占有了这块土地。这节经文中提及的土地, 指的不是埃及, 而是许诺给以色列的神圣土地, 按照那一许诺他们继承了它。
a
10:14, 15.
1019
Commentary:
It appears from the Bible that, like the followers of other Prophets of God, the followers of Moses were made to bear additional burdens of which they complained to Moses (Exod. 5:21). To that complaint a reference is made in this verse.
The word "land" mentioned in the verse refer not to Egypt but to the Holy Land which had been promised to the Israelites and which they inherited in accordance with the promise. The word may also mean "the earth" generally.
Though primarily the address in the words, that He may then see how you act, is to the Israelites of the time of Moses, the words possess a much wider application. They apply with equal force to succeeding generations as well.
It is noteworthy that similar words have been used with regard to Muslims also (10:15) and, like the Israelites, they have been told that God would make them successors in the land and would bestow upon them Khilafat and dominion, and then He would see whether they acted righteously in the earth. This resemblance also shows that Muslim dispensation is a counterpart of the Mosaic dispensation and that a time was to come when Muslims also were to become corrupt like the Jews. It is to this tragic fact that a reference has been made in the prayer, "Make us not of those upon whom Thy wrath has descended" (see note on 1:7).
c
10:14, 15.
1037
The verse does not necessarily mean that the Israelites were to be made to inherit Egypt after the destruction of Pharaoh. It only means that Pharaoh’s power was to be broken and others were to take possession of his kingdom. We know that after the destruction of Pharaoh and the break-up of his kingdom, another dynasty, friendly to the Israelites, took possession of the land. "Land" mentioned in the verse refers not to Egypt but to the Holy Land which had been promised to the Israelites and which they inherited in accordance with that promise.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لِیَسۡتَـٔۡذِنۡکُمُ الَّذِیۡنَ مَلَکَتۡ اَیۡمٰنُکُمۡ وَالَّذِیۡنَ لَمۡ یَبۡلُغُوا الۡحُلُمَ مِنۡکُمۡ ثَلٰثَ مَرّٰتٍ ۚ مِّنۡ قَبۡلِ صَلٰوۃِ الۡفَجۡرِ وَحِیۡنَ تَضَعُوۡنَ ثِیَابَکُمۡ مِّنَ الظَّہِیۡرَۃِ وَمِنۡۢ بَعۡدِ صَلٰوۃِ الۡعِشَآءِ ۚ ثَلٰثُ عَوۡرٰتٍ لَّکُمۡ ۚ لَیۡسَ عَلَیۡکُمۡ وَلَا عَلَیۡہِمۡ جُنَاحٌۢ بَعۡدَہُنَّ ۚ طَوّٰفُوۡنَ عَلَیۡکُمۡ بَعۡضُکُمۡ عَلٰی بَعۡضٍ ۚ کَذٰلِکَ یُبَیِّنُ اللّٰہُ لَکُمُ الۡاٰیٰتِ ۗ وَاللّٰہُ عَلِیۡمٌ حَکِیۡمٌ
The subject of "Pardah," as stated under v. 32 above, has been referred to at four different places in the Qur’an. Whereas 24:32 deals with "Pardah" primarily within the four walls of the house, v. 33:60 discusses "Pardah" outside the house and on thoroughfares, while vv. 33:33, 34 speak of a restricted kind of "Pardah," particularly enjoined on the Holy Prophet’s wives and by implication on all Muslim women, and by inference point to the fact that the principal centre of a woman’s activities is her home. The present verse, however, refers to another kind of "Pardah," viz. that domestic servants and minor children too should not enter the private apartments of their masters or parents at three particular hours mentioned here without getting prior permission. Zahirah means, vehement heat of the midday, the period from a little before to a little after midday in summer (Lane).
Important Words:
مراة (times) is the plural of مرة which is infinitive noun from مر which means, he or it passed. مر الدھر means, the time passed. مرة means, a time; one time; one action; a single action or act; turn; also an occasion. فعلته مرة means, I did it once (Lane & Aqrab).
Commentary:
The subject of "purdah," as stated under v. 32 above has been referred to at four different places in the Quran. Whereas 24:32 deals with "purdah" primarily within four walls of the house, v. 33:60 discusses "purdah" outside the house and on thoroughfares while vv. 33:33-34 speak of a restricted kind of "purdah", particularly enjoined on the Holy Prophet’s wives and by implication on all Muslim women, and by inference point to the fact that the principal centre of a woman’s activities is her home. The present verse, however, refers to another kind of "purdah," viz. that domestic servants and minor children too should not enter the private apartments of their masters or parents at three particular hours mentioned here without getting prior permission.
2633
Important Words:
مراة (times) is the plural of مرة which is infinitive noun from مر which means, he or it passed. مر الدھر means, the time passed. مرة means, a time; one time; one action; a single action or act; turn; also an occasion. فعلته مرة means, I did it once (Lane & Aqrab).
Commentary:
The subject of "purdah," as stated under v. 32 above has been referred to at four different places in the Quran. Whereas 24:32 deals with "purdah" primarily within four walls of the house, v. 33:60 discusses "purdah" outside the house and on thoroughfares while vv. 33:33-34 speak of a restricted kind of "purdah", particularly enjoined on the Holy Prophet’s wives and by implication on all Muslim women, and by inference point to the fact that the principal centre of a woman’s activities is her home. The present verse, however, refers to another kind of "purdah," viz. that domestic servants and minor children too should not enter the private apartments of their masters or parents at three particular hours mentioned here without getting prior permission.
2058
The subject of "Pardah," as stated under v. 32 above, has been referred to at four different places in the Qur’an. Whereas 24:32 deals with "Pardah" primarily within the four walls of the house, v. 33:60 discusses "Pardah" outside the house and on thoroughfares, while vv. 33:33, 34 speak of a restricted kind of "Pardah," particularly enjoined on the Holy Prophet’s wives and by implication on all Muslim women, and by inference point to the fact that the principal centre of a woman’s activities is her home. The present verse, however, refers to another kind of "Pardah," viz. that domestic servants and minor children too should not enter the private apartments of their masters or parents at three particular hours mentioned here without getting prior permission. Zahirah means, vehement heat of the midday, the period from a little before to a little after midday in summer (Lane).