تُغْنِ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "تُغْنِ".
لَقَدْ نَصَرَكُمُ ٱللَّهُ فِى مَوَاطِنَ كَثِيرَةٍ ۙ وَيَوْمَ حُنَيْنٍ ۙ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنكُمْ شَيْـًٔا وَضَاقَتْ عَلَيْكُمُ ٱلْأَرْضُ بِمَا رَحُبَتْ ثُمَّ وَلَّيْتُم مُّدْبِرِينَ
3:124.
3:124.
After the Fall of Mecca, Hawazin and Thaqif tribes joined forces and advanced to attack the Muslims. The Holy Prophet met them at Hunain, about 15 miles to the south-west of Mecca. He was accompanied by 12,000 men, among whom were 2,000 new converts who had joined the Muslim army at Mecca. Contrary to the practice of the Holy Prophet these men hastened to attack the enemy, but were quickly repulsed and fled from the battlefield in great confusion, throwing into disorder the advancing Muslim force which was passing through a narrow gorge. In the stampede that followed the Holy Prophet was left on the battlefield with only 100 men around him. Arrows from the archers of the enemy fell thick and fast all round him. It was a moment of extreme danger but the Holy Prophet, urging on his mule towards the enemy, advanced undaunted, shouting at the top of his voice: "I am indeed the Prophet of God. This is no lie. I am the son of ‘Abdul-Muttalib." ‘Abbas, uncle of the Holy Prophet, who possessed a stentorian voi
3:124.
Important Words:
مواطن (battlefields) is the plural of موطن which is derived from وطن. They say وطن بالمکان i.e. he dwelt or resided or settled in the place. الوطن means, the place of one’s abode or residence; place of permanent residence; home; place where cattle are tied or kept. موطن means, place of residence; a scene of battle or a battlefield (Aqrab).
حنین (Hunain), scene of an important battle between the Holy Prophet and certain pagan tribes of Arabia in 8 AH. The place lies to the south east of Mecca about 18 miles from it.
In this battle a number of the newly subdued disbelievers of Mecca took part on the side of the Muslims.
Commentary:
Muslims are here reminded of the great truth that mere numbers do not count much and that they should not think that the presence of disbelievers would contribute to their strength or prosperity. Their attention is drawn to their temporary reverse at the battlefield of Hunain which was due to the presence of 2,000 Meccans who, though professing to be Muslims, were but newly converted and were not yet well established in faith, 80 of them actually being idolaters. (Zurqani, iii. 6).
After the Fall of Mecca, the powerful tribes of Hawazin and Thaqif, fearing lest Islam should become established in the Hijaz, joined forces and advanced to attack the Muslims. The Holy Prophet met them at Hunain, 18 miles from Mecca. He was accompanied by 12,000 men, among whom were 2,000 new converts mentioned above, who had joined the army at Mecca. Contrary to the practice of the Holy Prophet, these men hastened to attack the enemy, 20,000 strong, but were quickly repulsed and fled from the battlefield in great confusion, throwing into disorder the advancing Muslim force which was passing through a narrow gorge and which was consequently forced to flee. In the stampede that followed the Holy Prophet, who stuck to his place like a rock, was left on the battlefield with only 100 men around him. Arrows from the archers of the enemy fell thick and fast all round him. It was a moment of extreme danger but the Prophet, urging his mule towards the enemy, advanced undaunted, shouting at the top of his voice: انا النبی لاکذب انا ابن عبدالمطلب i.e. "I am indeed the Prophet of God. There is no untruth about it. I am the son of ‘Abdul-Muttalib". ‘Abbas, an uncle of the Prophet, who possessed a stentorian voice, called out to the fleeing Muslims to stop and return to their Master who wanted them. This clarion call roused the Muslims as the trumpet call of the Day of Judgement will rouse the dead from their graves and, rallying with a giant effort they rushed back to their beloved Master and attacked the enemy with such vehemence as put terror in his heart and made him flee in utter confusion. Thus the scales were turned and the day ended in a signal victory for the Muslims, and no less than 6,000 disbelievers were taken prisoner (Tabari and Hisham).
c
3:124.
a
3:124.
1186
Important Words:
مواطن (battlefields) is the plural of موطن which is derived from وطن. They say وطن بالمکان i.e. he dwelt or resided or settled in the place. الوطن means, the place of one’s abode or residence; place of permanent residence; home; place where cattle are tied or kept. موطن means, place of residence; a scene of battle or a battlefield (Aqrab).
حنین (Hunain), scene of an important battle between the Holy Prophet and certain pagan tribes of Arabia in 8 AH. The place lies to the south east of Mecca about 18 miles from it.
In this battle a number of the newly subdued disbelievers of Mecca took part on the side of the Muslims.
Commentary:
Muslims are here reminded of the great truth that mere numbers do not count much and that they should not think that the presence of disbelievers would contribute to their strength or prosperity. Their attention is drawn to their temporary reverse at the battlefield of Hunain which was due to the presence of 2,000 Meccans who, though professing to be Muslims, were but newly converted and were not yet well established in faith, 80 of them actually being idolaters. (Zurqani, iii. 6).
After the Fall of Mecca, the powerful tribes of Hawazin and Thaqif, fearing lest Islam should become established in the Hijaz, joined forces and advanced to attack the Muslims. The Holy Prophet met them at Hunain, 18 miles from Mecca. He was accompanied by 12,000 men, among whom were 2,000 new converts mentioned above, who had joined the army at Mecca. Contrary to the practice of the Holy Prophet, these men hastened to attack the enemy, 20,000 strong, but were quickly repulsed and fled from the battlefield in great confusion, throwing into disorder the advancing Muslim force which was passing through a narrow gorge and which was consequently forced to flee. In the stampede that followed the Holy Prophet, who stuck to his place like a rock, was left on the battlefield with only 100 men around him. Arrows from the archers of the enemy fell thick and fast all round him. It was a moment of extreme danger but the Prophet, urging his mule towards the enemy, advanced undaunted, shouting at the top of his voice: انا النبی لاکذب انا ابن عبدالمطلب i.e. "I am indeed the Prophet of God. There is no untruth about it. I am the son of ‘Abdul-Muttalib". ‘Abbas, an uncle of the Prophet, who possessed a stentorian voice, called out to the fleeing Muslims to stop and return to their Master who wanted them. This clarion call roused the Muslims as the trumpet call of the Day of Judgement will rouse the dead from their graves and, rallying with a giant effort they rushed back to their beloved Master and attacked the enemy with such vehemence as put terror in his heart and made him flee in utter confusion. Thus the scales were turned and the day ended in a signal victory for the Muslims, and no less than 6,000 disbelievers were taken prisoner (Tabari and Hisham).
a
3:124.
1173
After the Fall of Mecca, Hawazin and Thaqif tribes joined forces and advanced to attack the Muslims. The Holy Prophet met them at Hunain, about 15 miles to the south-west of Mecca. He was accompanied by 12,000 men, among whom were 2,000 new converts who had joined the Muslim army at Mecca. Contrary to the practice of the Holy Prophet these men hastened to attack the enemy, but were quickly repulsed and fled from the battlefield in great confusion, throwing into disorder the advancing Muslim force which was passing through a narrow gorge. In the stampede that followed the Holy Prophet was left on the battlefield with only 100 men around him. Arrows from the archers of the enemy fell thick and fast all round him. It was a moment of extreme danger but the Holy Prophet, urging on his mule towards the enemy, advanced undaunted, shouting at the top of his voice: "I am indeed the Prophet of God. This is no lie. I am the son of ‘Abdul-Muttalib." ‘Abbas, uncle of the Holy Prophet, who possessed a stentorian voi
ءَأَتَّخِذُ مِن دُونِهِۦٓ ءَالِهَةً إِن يُرِدْنِ ٱلرَّحْمَٰنُ بِضُرٍّ لَّا تُغْنِ عَنِّى شَفَٰعَتُهُمْ شَيْـًٔا وَلَا يُنقِذُونِ
22:13, 14; 39:39.
People will worship various gods in the time of the Promised Messiah—Mammon, material power, false political philosophies and impracticable economic theories, etc.
22:13-14; 39:39.
Commentary:
The verse shows that people will worship various gods in the time of the Promised Messiah—Mammon, material power, false political philosophies and impracticable eco-nomic theories, etc.
a
22:13, 14; 39:39.
1066
在主许迈喜合时代, 人们将崇拜各种各样的神--------财神、物质力量、错误地政治哲学和行不通的经济学理论等等。
a
22:13-14; 39:39.
3228
Commentary:
The verse shows that people will worship various gods in the time of the Promised Messiah—Mammon, material power, false political philosophies and impracticable eco-nomic theories, etc.
a
22:13, 14; 39:39.
2439
People will worship various gods in the time of the Promised Messiah—Mammon, material power, false political philosophies and impracticable economic theories, etc.
حِكْمَةٌۢ بَٰلِغَةٌ ۖ فَمَا تُغْنِ ٱلنُّذُرُ
10:102.
قرآن مجیدنے ’’ڈرانے والوں‘‘ کہا ہے۔ حالانکہ صرف ایک ڈرانے والا ہی تھا۔ یہ جمع یا تو محبت کے لئے ہے یا اس لئے کہ آپ کی ذات میں سب رسول جمع ہیں۔
10:102.
10:102.
Important Words:
النذر (warning) is inf. noun from أنذر and means, a warning. It is also the plural of نذیر i.e. a warner. They say أنذرہ بالامر i.e. he informed him or advised him of the affair; he warned him of it or put him on guard or in fear against it (Aqrab & Lane).
b
10:102.
3
قرآن مجیدنے ’’ڈرانے والوں‘‘ کہا ہے۔ حالانکہ صرف ایک ڈرانے والا ہی تھا۔ یہ جمع یا تو محبت کے لئے ہے یا اس لئے کہ آپ کی ذات میں سب رسول جمع ہیں۔
a
10:102.
4010
Important Words:
النذر (warning) is inf. noun from أنذر and means, a warning. It is also the plural of نذیر i.e. a warner. They say أنذرہ بالامر i.e. he informed him or advised him of the affair; he warned him of it or put him on guard or in fear against it (Aqrab & Lane).
b
10:102.