جَانِبِ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "جَانِبِ".
وَنٰدَیۡنٰہُ مِنۡ جَانِبِ الطُّوۡرِ الۡاَیۡمَنِ وَقَرَّبۡنٰہُ نَجِیًّا
20:81; 28:31.
20:81; 28:31.
Important Words:
أیمن (right) is derived from یمن. They say یمن اللّٰه فلاناً i.e. God blessed such a one. أیمن means, (1) blessed; (2) right as opposed to left (Aqrab). The word أیمنmay qualify both جانبor الطور. For طور (Mount) see 2:64.
نجیاً (for special communion) is derived from نجا. They say نجا الرجل i.e. he discoursed secrets with the man, or simply he discoursed with him. ناجا الرجل means, he talked with the man in private, or he discoursed secretly with him. See also 4:115 & 12:81. نجیاً means, one with whom secrets are discoursed or simply one who is discoursed or talked with. It also means, one who walks quickly. الناقة النجیة means, a quick-footed she-camel (Aqrab).
Commentary:
According to the two meanings of الایمن given under "Important Words" above, the first part of the verse would mean:(a) We called him from the right side of the Mount; (b) We called him from the blessed side of the Mount; or (c) We called him from the side of the blessed Mount.
Taking into consideration all the three meanings of the word نجیا the expression قربناہ نجیاً would mean:(a) We drew him near to Us in order to hold a discourse with him, i.e. We selected him for Our special communion and for opening to him the avenues of divine knowledge and secrets of the unknown; (b) when We drew him near to Us, he came to Us hastening; (c) when We drew him near to Us, We Ourselves hastened to him. In the verse under comment the word الایمن has been used with regard to Moses while with regard to the Holy Prophet the word مبارک (blessed) is used. This word has a deeper and more comprehensive meaning than ایمن. The Quran has been called مبارک i.e. a blessed Book (6:93,156; 21:51). The place where the Holy Prophet was born was مبارک i.e. blessed (3:97), and so was his landing in Medina (23:30). The divinelight which he received has also been described as مبارک (blessed) (24:36) and the word of God came to him inلیلة مبارکة i.e. blessed night (44:4).
d
20:81; 28:31.
a
20:81; 28:31.
2195
Important Words:
أیمن (right) is derived from یمن. They say یمن اللّٰه فلاناً i.e. God blessed such a one. أیمن means, (1) blessed; (2) right as opposed to left (Aqrab). The word أیمنmay qualify both جانبor الطور. For طور (Mount) see 2:64.
نجیاً (for special communion) is derived from نجا. They say نجا الرجل i.e. he discoursed secrets with the man, or simply he discoursed with him. ناجا الرجل means, he talked with the man in private, or he discoursed secretly with him. See also 4:115 & 12:81. نجیاً means, one with whom secrets are discoursed or simply one who is discoursed or talked with. It also means, one who walks quickly. الناقة النجیة means, a quick-footed she-camel (Aqrab).
Commentary:
According to the two meanings of الایمن given under "Important Words" above, the first part of the verse would mean:(a) We called him from the right side of the Mount; (b) We called him from the blessed side of the Mount; or (c) We called him from the side of the blessed Mount.
Taking into consideration all the three meanings of the word نجیا the expression قربناہ نجیاً would mean:(a) We drew him near to Us in order to hold a discourse with him, i.e. We selected him for Our special communion and for opening to him the avenues of divine knowledge and secrets of the unknown; (b) when We drew him near to Us, he came to Us hastening; (c) when We drew him near to Us, We Ourselves hastened to him. In the verse under comment the word الایمن has been used with regard to Moses while with regard to the Holy Prophet the word مبارک (blessed) is used. This word has a deeper and more comprehensive meaning than ایمن. The Quran has been called مبارک i.e. a blessed Book (6:93,156; 21:51). The place where the Holy Prophet was born was مبارک i.e. blessed (3:97), and so was his landing in Medina (23:30). The divinelight which he received has also been described as مبارک (blessed) (24:36) and the word of God came to him inلیلة مبارکة i.e. blessed night (44:4).
b
20:81; 28:31.
1781
The words in the text mean: (a) from the right side of the Mount; (b) from the blessed side of the Mount; (c) from the side of the blessed Mount.
۞ فَلَمَّا قَضٰی مُوۡسَی الۡاَجَلَ وَسَارَ بِاَہۡلِہٖۤ اٰنَسَ مِنۡ جَانِبِ الطُّوۡرِ نَارًا قَالَ لِاَہۡلِہِ امۡکُثُوۡۤا اِنِّیۡۤ اٰنَسۡتُ نَارًا لَّعَلِّیۡۤ اٰتِیۡکُمۡ مِّنۡہَا بِخَبَرٍ اَوۡ جَذۡوَۃٍ مِّنَ النَّارِ لَعَلَّکُمۡ تَصۡطَلُوۡنَ
20:11; 27:8.
دیکھئے نوٹ سورۂ نمل آیت۸۔
20:11; 27:8.
Seclusion and solitude are very essential for meditation and communion with the Divine Being. Moses sought separation from his family, in fact from all worldly contacts and connections, in order that he might be blessed with Divine communion.
20:11; 27:8.
Important Words:
جذوة (burning brand) is derived from جذا. They say جذا علی الشیء i.e. he stood firmly upon a thing. جذوة means, a brand or firebrand; a thick piece of firewood not flaming; a piece of fire; a live coal. They say فلان جذوة شر i.e. such a one is a kindler or a piece of mischief (Lane & Aqrab).
Commentary:
Seclusion and solitude are very essential for meditation and communion with the Divine Being. Moses sought separation from his family, in fact from all worldly contacts and connections, in order that he might be blessed with communion with God.
a
20:11; 27:8.
2
دیکھئے نوٹ سورۂ نمل آیت۸۔
a
20:11; 27:8.
2895
Important Words:
جذوة (burning brand) is derived from جذا. They say جذا علی الشیء i.e. he stood firmly upon a thing. جذوة means, a brand or firebrand; a thick piece of firewood not flaming; a piece of fire; a live coal. They say فلان جذوة شر i.e. such a one is a kindler or a piece of mischief (Lane & Aqrab).
Commentary:
Seclusion and solitude are very essential for meditation and communion with the Divine Being. Moses sought separation from his family, in fact from all worldly contacts and connections, in order that he might be blessed with communion with God.
a
20:11; 27:8.
2212
Seclusion and solitude are very essential for meditation and communion with the Divine Being. Moses sought separation from his family, in fact from all worldly contacts and connections, in order that he might be blessed with Divine communion.