بِالنَّفۡسِ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "بِالنَّفۡسِ".
وَکَتَبۡنَا عَلَیۡہِمۡ فِیۡہَاۤ اَنَّ النَّفۡسَ بِالنَّفۡسِ وَالۡعَیۡنَ بِالۡعَیۡنِ وَالۡاَنۡفَ بِالۡاَنۡفِ وَالۡاُذُنَ بِالۡاُذُنِ وَالسِّنَّ بِالسِّنِّ وَالۡجُرُوۡحَ قِصَاصٌ ۚ فَمَنۡ تَصَدَّقَ بِہٖ فَہُوَ کَفَّارَۃٌ لَّہٗ ۚ وَمَنۡ لَّمۡ یَحۡکُمۡ بِمَاۤ اَنۡزَلَ اللّٰہُ فَاُولٰٓئِکَ ہُمُ الظّٰلِمُوۡنَ
تورات میں لکھا ہے ’’اور جو کوئی کسی آدمی کو مار ڈالے وہ ضرور جان سے مارا جائے۔ اور اگر کوئی شخص اپنے ہمسایہ کو عیب دار بنادے تو جیسا اس نے کیا ویسا ہی اس سے کیا جائے یعنی عضو توڑنے کے بدلے عضو توڑنا ہو اور آنکھ کے بدلے آنکھ اور دانت کے بدلے دانت‘‘۔ (پرانا عہدنامہ احبار باب۲۴ آیت۱۹‘۲۰)
5:45, 48.
See Exod. 21:23-25 and Leviticus 24: 19-21. The words, and whoso waives the right thereto, constitute evidence of the fact that teaching about forgiveness of which Christians boast so much was no monopoly of the Gospels. It also formed part of the teaching of Moses though Moses’s teaching lays stress on retaliation, as does that of Jesus on forgiveness and non-resistance.
5:45, 48.
Commentary:
As the law mentioned in this verse is clearly stated to have belonged to the Torah, though it is not to be found in the Bible as we now have it, the words, And whoso waives the right thereto, constitute clear evidence of the fact that the teaching about forgiveness of which Christians boast so much was no monopoly of the Gospels. It was contained in the Torah also, though at the same time there can be no denying the fact that the teachings of Moses lay extra stress on retaliation, as do those of Jesus on forgiveness and non-resistance.
a
5:45, 48.
378
见 «出埃及记» 21:23-25和 «利未记» 24:19-21。“凡放弃这个权利的” 这些字, 指证了一个事实, 即基督徒常自我炫耀的宽恕之道, 并非 «新约书» 所独有。虽然穆撒的教导强调报复, 但是, 正好像伊撒关于宽恕和不抵抗的教导所做的那样, 宽恕也是穆撒教导的一部分。
2
تورات میں لکھا ہے ’’اور جو کوئی کسی آدمی کو مار ڈالے وہ ضرور جان سے مارا جائے۔ اور اگر کوئی شخص اپنے ہمسایہ کو عیب دار بنادے تو جیسا اس نے کیا ویسا ہی اس سے کیا جائے یعنی عضو توڑنے کے بدلے عضو توڑنا ہو اور آنکھ کے بدلے آنکھ اور دانت کے بدلے دانت‘‘۔ (پرانا عہدنامہ احبار باب۲۴ آیت۱۹‘۲۰)
a
5:45, 48.
677
Commentary:
As the law mentioned in this verse is clearly stated to have belonged to the Torah, though it is not to be found in the Bible as we now have it, the words, And whoso waives the right thereto, constitute clear evidence of the fact that the teaching about forgiveness of which Christians boast so much was no monopoly of the Gospels. It was contained in the Torah also, though at the same time there can be no denying the fact that the teachings of Moses lay extra stress on retaliation, as do those of Jesus on forgiveness and non-resistance.
c
5:45, 48.
751
See Exod. 21:23-25 and Leviticus 24: 19-21. The words, and whoso waives the right thereto, constitute evidence of the fact that teaching about forgiveness of which Christians boast so much was no monopoly of the Gospels. It also formed part of the teaching of Moses though Moses’s teaching lays stress on retaliation, as does that of Jesus on forgiveness and non-resistance.
وَلَاۤ اُقۡسِمُ بِالنَّفۡسِ اللَّوَّامَۃِ
«古兰经» 提到了人的心灵的三个发展阶段。第一阶段叫做控制不了的心灵 (الَنَّفْسُ الْاَمَّارَة, Annafsul-Ammarah), 这时人的兽性占优势。第二阶段是自责的心灵(الَنَّفْسُ اللَّوَّامَة, Annafsul-Lawwamah) 阶段, 这时人的觉醒的良心责备他所干的恶行, 抑制他的感情和欲望。在这一阶段人性占统治地位。这是他的道德复生的开端, 因此在这里作为最后复生的引证。如果人不负责任, 不对他后世的行为负责, 那么, 为什么要为作恶而受良心责备? 然后人的心灵的第三个也是最高发展阶段, 就是安宁的心灵 (اَلنَّفْسُ الْمُطْمَئِنَّة, Annafsul-Mutma’innah) 阶段。人的心灵到了这个阶段实际上就可以免于失败, 不再犹豫, 并和造物主和平相处。
The Qur’an has mentioned three stages of development of the human soul. The first stage is called Nafs-e-Ammarah (the uncontrollable spirit), when the animal in man is predominant. The second stage is that of Nafs-e-Lawwamah (the self-accusing spirit), when man’s awakened conscience upbraids him for doing bad deeds and restrains his passions and appetites. At this stage the human in man gets the upper hand. It is the beginning of his moral resurrection and therefore has been cited here in evidence of the Final Resurrection. If man has no responsibility, and if he is not to account for his actions in an afterlife, then why this pricking of conscience at the doing of an evil deed? The third and the highest stage of development of the human soul, however, is that of Nafs-e-Mutma’innah (the soul at rest). At this stage the human soul becomes practically immune to failure or faltering and is at peace with its Creator.
Commentary:
The Quran has mentioned three stages of development of the human soul. The first stage is called النفس الامارة i.e. the uncontrollable spirit or the spirit prone to evil, when the animal in man is predominant.
The second stage is that of النفس اللوامة i.e. the self-accusing spirit, when man begins to be conscious of evil, that is, when his awakened conscience upbraids him for doing bad deeds and restrains his passions and appetites. In moments of weakness of the flesh, in this stage, he may falter or fall, but will not perish, every failure bringing with it a fresh reproach and repentance. The human in man gets the upper hand in him. It is the beginning of his spiritual resurrection. النفس اللوامةhas been cited here in evidence of the Final Resurrection. If man has no responsibility, if he has not to account for his deeds in an afterlife, why this pricking of conscience at the doing of an evil deed?
The highest stage of development of the human soul, however, is that of النفس المطمئنة i.e. the spirit at rest. At this stage the human soul becomes practically immune to failure or faltering and is at peace with its Creator.
1534
«古兰经» 提到了人的心灵的三个发展阶段。第一阶段叫做控制不了的心灵 (الَنَّفْسُ الْاَمَّارَة, Annafsul-Ammarah), 这时人的兽性占优势。第二阶段是自责的心灵(الَنَّفْسُ اللَّوَّامَة, Annafsul-Lawwamah) 阶段, 这时人的觉醒的良心责备他所干的恶行, 抑制他的感情和欲望。在这一阶段人性占统治地位。这是他的道德复生的开端, 因此在这里作为最后复生的引证。如果人不负责任, 不对他后世的行为负责, 那么, 为什么要为作恶而受良心责备? 然后人的心灵的第三个也是最高发展阶段, 就是安宁的心灵 (اَلنَّفْسُ الْمُطْمَئِنَّة, Annafsul-Mutma’innah) 阶段。人的心灵到了这个阶段实际上就可以免于失败, 不再犹豫, 并和造物主和平相处。
4458
Commentary:
The Quran has mentioned three stages of development of the human soul. The first stage is called النفس الامارة i.e. the uncontrollable spirit or the spirit prone to evil, when the animal in man is predominant.
The second stage is that of النفس اللوامة i.e. the self-accusing spirit, when man begins to be conscious of evil, that is, when his awakened conscience upbraids him for doing bad deeds and restrains his passions and appetites. In moments of weakness of the flesh, in this stage, he may falter or fall, but will not perish, every failure bringing with it a fresh reproach and repentance. The human in man gets the upper hand in him. It is the beginning of his spiritual resurrection. النفس اللوامةhas been cited here in evidence of the Final Resurrection. If man has no responsibility, if he has not to account for his deeds in an afterlife, why this pricking of conscience at the doing of an evil deed?
The highest stage of development of the human soul, however, is that of النفس المطمئنة i.e. the spirit at rest. At this stage the human soul becomes practically immune to failure or faltering and is at peace with its Creator.
3177
The Qur’an has mentioned three stages of development of the human soul. The first stage is called Nafs-e-Ammarah (the uncontrollable spirit), when the animal in man is predominant. The second stage is that of Nafs-e-Lawwamah (the self-accusing spirit), when man’s awakened conscience upbraids him for doing bad deeds and restrains his passions and appetites. At this stage the human in man gets the upper hand. It is the beginning of his moral resurrection and therefore has been cited here in evidence of the Final Resurrection. If man has no responsibility, and if he is not to account for his actions in an afterlife, then why this pricking of conscience at the doing of an evil deed? The third and the highest stage of development of the human soul, however, is that of Nafs-e-Mutma’innah (the soul at rest). At this stage the human soul becomes practically immune to failure or faltering and is at peace with its Creator.