جَآءَهَا
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "جَآءَهَا".
وَٱضْرِبْ لَهُم مَّثَلًا أَصْحَٰبَ ٱلْقَرْيَةِ إِذْ جَآءَهَا ٱلْمُرْسَلُونَ
Qaryah may mean any town or place, or metaphorically speaking it may stand for the whole world. Thus Ashabul-Qaryah may signify humanity at large. Or, the word signifying a particular town may refer to Mecca, the Centre and Citadel of Islam. In this case the word 'the Messengers' will apply to the Holy Prophet who represented in his person all the Messengers and Prophets of God.
Important Words:
القریة (the town) is infinitive-noun from قری. They say قری الضیف i.e. he entertained the guest. قری الماء فی الحوض means, he collected the water in the pond. قریة means, a town, a central town. It is so called because people from all quarters gather there and also because they are entertained there. The word also means, gathering of men (Aqrab).
Commentary:
A part of the Surah deals, in metaphorical language, with the advent of a great Reformer in the Latter Days who was to represent the Second Coming of the Holy Prophet. This important subject begins with the present verse.
The word القریة may have been used here in its wider sense meaning any town or place, or speaking metaphorically, it may stand for the whole world. The whole world has been called a قریة here because in the Latter Days the means of commun-ication were to develop so extensively that the whole world was to become, as it were, one town. In this sense of the word the expression may signify humanity at large. The use of the word "parable" with regard to the account of اصحاب القریة i.e. people of the town, seems to lend further support to the view that القریة may not be a particular town that has been mentioned here. The whole account is a parable or simile.
Or the word القریة signifying a particular town may refer to Mecca, the Centre and Citadel of Islam. In that case the word المرسلون (the Messengers) will apply to the Holy Prophet in whose person all the Messengers and Prophets of God were represented. See next verse.
3222
Important Words:
القریة (the town) is infinitive-noun from قری. They say قری الضیف i.e. he entertained the guest. قری الماء فی الحوض means, he collected the water in the pond. قریة means, a town, a central town. It is so called because people from all quarters gather there and also because they are entertained there. The word also means, gathering of men (Aqrab).
Commentary:
A part of the Surah deals, in metaphorical language, with the advent of a great Reformer in the Latter Days who was to represent the Second Coming of the Holy Prophet. This important subject begins with the present verse.
The word القریة may have been used here in its wider sense meaning any town or place, or speaking metaphorically, it may stand for the whole world. The whole world has been called a قریة here because in the Latter Days the means of commun-ication were to develop so extensively that the whole world was to become, as it were, one town. In this sense of the word the expression may signify humanity at large. The use of the word "parable" with regard to the account of اصحاب القریة i.e. people of the town, seems to lend further support to the view that القریة may not be a particular town that has been mentioned here. The whole account is a parable or simile.
Or the word القریة signifying a particular town may refer to Mecca, the Centre and Citadel of Islam. In that case the word المرسلون (the Messengers) will apply to the Holy Prophet in whose person all the Messengers and Prophets of God were represented. See next verse.
2432
Qaryah may mean any town or place, or metaphorically speaking it may stand for the whole world. Thus Ashabul-Qaryah may signify humanity at large. Or, the word signifying a particular town may refer to Mecca, the Centre and Citadel of Islam. In this case the word 'the Messengers' will apply to the Holy Prophet who represented in his person all the Messengers and Prophets of God.
فَلَمَّا جَآءَهَا نُودِىَ أَنۢ بُورِكَ مَن فِى ٱلنَّارِ وَمَنْ حَوْلَهَا وَسُبْحَٰنَ ٱللَّهِ رَبِّ ٱلْعَٰلَمِينَ
اس آیت سے بھی ثابت ہے کہ یہ بات غلط ہے کہ اس آگ میں خداتعالیٰ کا وجود تھا۔ کیونکہ خداتعالیٰ خود برکت دیتا ہے‘ اس کو کوئی برکت نہیں دیتا۔ یعنی وہ تَـبَارَکَ کہلا سکتا ہے بُوْرِکَ نہیں کہلا سکتا۔ دوسرے یہ کہ مَنْ فِی النَّارِ کے ساتھ وَ منْ حَوْلَھَا بھی کہا گیا ہے یعنی جو اس آگ میں ہے اور جو اس کے گرد کھڑا ہے اس کو بھی برکت دی گئی ہے‘ یعنی موسیٰ بھی مہبط انوار ہے اور آگ کا جلوہ بھی مہبط انوار ہے یعنی دونوں کے ذریعہ سے ہستی باری کو ظاہر کیا جارہا ہے سُبْحَانَ اللّٰہِ کے فقرہ میں بھی اس بات کی تردید کی گئی ہے کہ خدا آگ میں تھا۔ کیونکہ ربّ العالمین کہہ کر
The expression may mean, (a) who is in search of the fire, and who is near it; (b) who is actually in the fire and who is about to enter it, 'fire' symbolising the fire of God’s love or the fire of trials and tribulations. The fire was not God, nor was God in the fire. It was only a Divine manifestation which cast its glow upon all that was near.
Commentary:
The expression من فی النار و من حولھا may have the following two interpretations: (a) who is in search of the fire, and who is near it; (b) who is actually in the fire and who is about to enter it, 'fire' symbolizing the fire of God’s love or the fire of trials and tribulations.
It is wrong to apply, as some commentators of the Quran have done, the expression بورک من فی النار to God. The word بورک(blessed) being in passive voice cannot be used about God, the right word to use about the Almighty is تبارک which means, He is blessed.
3
اس آیت سے بھی ثابت ہے کہ یہ بات غلط ہے کہ اس آگ میں خداتعالیٰ کا وجود تھا۔ کیونکہ خداتعالیٰ خود برکت دیتا ہے‘ اس کو کوئی برکت نہیں دیتا۔ یعنی وہ تَـبَارَکَ کہلا سکتا ہے بُوْرِکَ نہیں کہلا سکتا۔ دوسرے یہ کہ مَنْ فِی النَّارِ کے ساتھ وَ منْ حَوْلَھَا بھی کہا گیا ہے یعنی جو اس آگ میں ہے اور جو اس کے گرد کھڑا ہے اس کو بھی برکت دی گئی ہے‘ یعنی موسیٰ بھی مہبط انوار ہے اور آگ کا جلوہ بھی مہبط انوار ہے یعنی دونوں کے ذریعہ سے ہستی باری کو ظاہر کیا جارہا ہے سُبْحَانَ اللّٰہِ کے فقرہ میں بھی اس بات کی تردید کی گئی ہے کہ خدا آگ میں تھا۔ کیونکہ ربّ العالمین کہہ کر
2818
Commentary:
The expression من فی النار و من حولھا may have the following two interpretations: (a) who is in search of the fire, and who is near it; (b) who is actually in the fire and who is about to enter it, 'fire' symbolizing the fire of God’s love or the fire of trials and tribulations.
It is wrong to apply, as some commentators of the Quran have done, the expression بورک من فی النار to God. The word بورک(blessed) being in passive voice cannot be used about God, the right word to use about the Almighty is تبارک which means, He is blessed.
2148
The expression may mean, (a) who is in search of the fire, and who is near it; (b) who is actually in the fire and who is about to enter it, 'fire' symbolising the fire of God’s love or the fire of trials and tribulations. The fire was not God, nor was God in the fire. It was only a Divine manifestation which cast its glow upon all that was near.