عَيْنًا
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "عَيْنًا".
۞ وَإِذِ ٱسْتَسْقَىٰ مُوسَىٰ لِقَوْمِهِۦ فَقُلْنَا ٱضْرِب بِّعَصَاكَ ٱلْحَجَرَ ۖ فَٱنفَجَرَتْ مِنْهُ ٱثْنَتَا عَشْرَةَ عَيْنًا ۖ قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ ۖ كُلُوا۟ وَٱشْرَبُوا۟ مِن رِّزْقِ ٱللَّهِ وَلَا تَعْثَوْا۟ فِى ٱلْأَرْضِ مُفْسِدِينَ
7:161.
اِضْرِبْ بِّعَصَاکَ الْحَجَر اس جگہ اَلْحَجَر ہے اور اَلْ کے معنے خاص چیز کے ہوتے ہیں۔ پس آیت کا صحیح ترجمہ یہ نہیں کہ ’’پتھر پر مار‘‘ بلکہ یہ ہے کہ ’’فلاں پتھر پر مار‘‘۔
7:161.
That at present there is no trace of the springs at that spot is nothing to be wondered at, because it is not yet definitely known in what particular region Moses performed his journey. Moreover, it is a matter of common experience that springs sometimes cease to flow and their mouths become closed abruptly in the mountains. The event referred to here occurred thousands of years ago and it is well known that sometimes a spring gushes forth, but soon the flow of water ceases and the spring runs dry. Often springs once flowing become so dry that no trace of them is left. Even as late as the end of the 15th century twelve springs actually flowed at this place. "The rock stands within the border of Arabia and some of his (the Prophet’s) countrymen must needs (sic) have seen it if he himself had not, as it is most probable he had. And in effect he seems to be in the right. For one, who went into those parts in the end of the fifteenth century, tells us expressly that the water issued from twelve places of the
7:161.
Important Words:
عصا (rod). عصا الرجل means, he beat the man with a rod. عصا القوم means, he brought together the people, or he made them agree on some matter of common concern. عصا means: (1) a rod strong enough to support the weight of a man; (2) communal and family life; (3) a community; (4) the shin-bone (Aqrab).
الحجر (rock) is from حجر i.e. it prevented or resisted. الحجر means, a stone; a great mass of stone; a rock (Lane).
Commentary:
This verse mentions another favour bestowed on the Israelites. When once they were hard pressed by thirst and no water was procurable in the desert, God saved them by revealing to Moses the knowledge of a rock from which water flowed out when struck with a rod.
The demand of the Israelites for water and their being supplied with it is mentioned at two places in the Bible. At one place mention is made of the twelve springs of Elim, but nothing is said there of Moses’ striking the rock with his rod (Exod. 15:27). At the other place, Moses, by divine command, struck the rock Horeb with his rod, and there flowed out abundant water with which the Israelites and their animals slaked their thirst (Exod. 17:1-7 Numb. 20:2-11). Here no mention is made of the number of springs. It appears that the Quran refers to the occurrence relating to the rock of Horeb because, with the only difference that the Bible does not give the number of springs whereas the Quran gives a definite number, almost all the details narrated in the Bible concur with the narrative of the Quran. As for the slight difference with regard to the number of springs, reason favours the narrative of the Quran. The Israelites numbered several thousands besides riding animals and beasts of burden, and one spring was certainly insufficient for such a large number, especially when we take into consideration the fact that the thirsty Israelites were, according to the Bible, in a state of extreme exasperation at that time and were prepared even to stone Moses to death. It is possible, however, that at the source there was only one mouth of the spring, but it divided into twelve channels as it flowed down the rock, the number being in conformity with the number of the Israelite tribes.
If at present there is no trace of the twelve springs at that spot, it is no wonder; for it is a matter of common experience that sometimes several springs rising at the same spot have some of their openings closed and cease to flow. From a testimony quoted by Sale, however, it appears that even as late as the end of the fifteenth century, twelve springs actually flowed there. He says: "The rock stands within the border of Arabia and some of his (the Prophet’s) countrymen must needs have seen it if he himself had not, as it is most probable he had. And in effect he seems to be in the right. For one who went into those parts in the end of the fifteenth century tells us expressly that the water issued from twelve places of the rock, according to the number of the tribes of Israel" (Al-Koran by Sale, page 8).
The miracle of Moses on this occasion did not lie in bringing about a thing against the known laws of nature, but in the fact that God revealed to him the specific spot where water was just ready to flow at a blow of his rod. It is within the experience of those who study geological conditions in rocky districts that sometimes water flows underneath small hillocks or rocks and gushes forth when the rock is struck with something heavy or pointed.
As Manna and Salwa had already been bestowed on the Israelites, God now fittingly asks them to eat and drink of what Allah has provided. But as a life of ease and independence is likely to make men arrogant and mischievous, God at the same time warns the Israelites to exercise self-restraint and refrain from creating trouble and disorder in the land.
d
7:161.
1
اِضْرِبْ بِّعَصَاکَ الْحَجَر اس جگہ اَلْحَجَر ہے اور اَلْ کے معنے خاص چیز کے ہوتے ہیں۔ پس آیت کا صحیح ترجمہ یہ نہیں کہ ’’پتھر پر مار‘‘ بلکہ یہ ہے کہ ’’فلاں پتھر پر مار‘‘۔
b
7:161.
67
Important Words:
عصا (rod). عصا الرجل means, he beat the man with a rod. عصا القوم means, he brought together the people, or he made them agree on some matter of common concern. عصا means: (1) a rod strong enough to support the weight of a man; (2) communal and family life; (3) a community; (4) the shin-bone (Aqrab).
الحجر (rock) is from حجر i.e. it prevented or resisted. الحجر means, a stone; a great mass of stone; a rock (Lane).
Commentary:
This verse mentions another favour bestowed on the Israelites. When once they were hard pressed by thirst and no water was procurable in the desert, God saved them by revealing to Moses the knowledge of a rock from which water flowed out when struck with a rod.
The demand of the Israelites for water and their being supplied with it is mentioned at two places in the Bible. At one place mention is made of the twelve springs of Elim, but nothing is said there of Moses’ striking the rock with his rod (Exod. 15:27). At the other place, Moses, by divine command, struck the rock Horeb with his rod, and there flowed out abundant water with which the Israelites and their animals slaked their thirst (Exod. 17:1-7 Numb. 20:2-11). Here no mention is made of the number of springs. It appears that the Quran refers to the occurrence relating to the rock of Horeb because, with the only difference that the Bible does not give the number of springs whereas the Quran gives a definite number, almost all the details narrated in the Bible concur with the narrative of the Quran. As for the slight difference with regard to the number of springs, reason favours the narrative of the Quran. The Israelites numbered several thousands besides riding animals and beasts of burden, and one spring was certainly insufficient for such a large number, especially when we take into consideration the fact that the thirsty Israelites were, according to the Bible, in a state of extreme exasperation at that time and were prepared even to stone Moses to death. It is possible, however, that at the source there was only one mouth of the spring, but it divided into twelve channels as it flowed down the rock, the number being in conformity with the number of the Israelite tribes.
If at present there is no trace of the twelve springs at that spot, it is no wonder; for it is a matter of common experience that sometimes several springs rising at the same spot have some of their openings closed and cease to flow. From a testimony quoted by Sale, however, it appears that even as late as the end of the fifteenth century, twelve springs actually flowed there. He says: "The rock stands within the border of Arabia and some of his (the Prophet’s) countrymen must needs have seen it if he himself had not, as it is most probable he had. And in effect he seems to be in the right. For one who went into those parts in the end of the fifteenth century tells us expressly that the water issued from twelve places of the rock, according to the number of the tribes of Israel" (Al-Koran by Sale, page 8).
The miracle of Moses on this occasion did not lie in bringing about a thing against the known laws of nature, but in the fact that God revealed to him the specific spot where water was just ready to flow at a blow of his rod. It is within the experience of those who study geological conditions in rocky districts that sometimes water flows underneath small hillocks or rocks and gushes forth when the rock is struck with something heavy or pointed.
As Manna and Salwa had already been bestowed on the Israelites, God now fittingly asks them to eat and drink of what Allah has provided. But as a life of ease and independence is likely to make men arrogant and mischievous, God at the same time warns the Israelites to exercise self-restraint and refrain from creating trouble and disorder in the land.
b
7:161.
101
That at present there is no trace of the springs at that spot is nothing to be wondered at, because it is not yet definitely known in what particular region Moses performed his journey. Moreover, it is a matter of common experience that springs sometimes cease to flow and their mouths become closed abruptly in the mountains. The event referred to here occurred thousands of years ago and it is well known that sometimes a spring gushes forth, but soon the flow of water ceases and the spring runs dry. Often springs once flowing become so dry that no trace of them is left. Even as late as the end of the 15th century twelve springs actually flowed at this place. "The rock stands within the border of Arabia and some of his (the Prophet’s) countrymen must needs (sic) have seen it if he himself had not, as it is most probable he had. And in effect he seems to be in the right. For one, who went into those parts in the end of the fifteenth century, tells us expressly that the water issued from twelve places of the
وَقَطَّعْنَٰهُمُ ٱثْنَتَىْ عَشْرَةَ أَسْبَاطًا أُمَمًا ۚ وَأَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ إِذِ ٱسْتَسْقَىٰهُ قَوْمُهُۥٓ أَنِ ٱضْرِب بِّعَصَاكَ ٱلْحَجَرَ ۖ فَٱنۢبَجَسَتْ مِنْهُ ٱثْنَتَا عَشْرَةَ عَيْنًا ۖ قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ ۚ وَظَلَّلْنَا عَلَيْهِمُ ٱلْغَمَٰمَ وَأَنزَلْنَا عَلَيْهِمُ ٱلْمَنَّ وَٱلسَّلْوَىٰ ۖ كُلُوا۟ مِن طَيِّبَٰتِ مَا رَزَقْنَٰكُمْ ۚ وَمَا ظَلَمُونَا وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ
قرآن مجید میں حَجَر (یعنی پتھر) پر اَلْ آیا ہے اور اس کے معنے ’’فلاں‘‘ کے ہوتے ہیں۔ یعنی حکم یہ نہ تھا کہ کسی پتھر کو مار بلکہ یہ تھا کہ فلاں پتھر کے نیچے چشمہ ہے اسے سونٹا مار کر توڑ دو۔ پانی نکل آئے گا۔ میں نے کشمیر میں ایک چشمہ دیکھا جو پتھر کے نیچے سے آتا تھا اور اس میں سے چودہ چشمے بہتے تھے۔
5:13.
2:61.
2:58; 20:81.
See {101}.
They only wronged themselves and could not harm the cause of truth.
5:13.
2:61.
2:58; 20:81.
Commentary:
See notes on 2:58 & 61.
The words, And they wronged Us not, mean that they did not harm the cause of the religion revealed by God
d
5:13.
e
2:61.
f
2:58; 20:81.
524
他们只伤害了他们自己而不能伤害真理的事业。
1
قرآن مجید میں حَجَر (یعنی پتھر) پر اَلْ آیا ہے اور اس کے معنے ’’فلاں‘‘ کے ہوتے ہیں۔ یعنی حکم یہ نہ تھا کہ کسی پتھر کو مار بلکہ یہ تھا کہ فلاں پتھر کے نیچے چشمہ ہے اسے سونٹا مار کر توڑ دو۔ پانی نکل آئے گا۔ میں نے کشمیر میں ایک چشمہ دیکھا جو پتھر کے نیچے سے آتا تھا اور اس میں سے چودہ چشمے بہتے تھے۔
a
5:13.
b
2:61.
c
2:58; 20:81.
1050
Commentary:
See notes on 2:58 & 61.
The words, And they wronged Us not, mean that they did not harm the cause of the religion revealed by God
b
5:13.
c
2:61.
d
2:58; 20:81.
1061A
See {101}.
1062
They only wronged themselves and could not harm the cause of truth.
فَكُلِى وَٱشْرَبِى وَقَرِّى عَيْنًا ۖ فَإِمَّا تَرَيِنَّ مِنَ ٱلْبَشَرِ أَحَدًا فَقُولِىٓ إِنِّى نَذَرْتُ لِلرَّحْمَٰنِ صَوْمًا فَلَنْ أُكَلِّمَ ٱلْيَوْمَ إِنسِيًّا
یعنی اس طرح روزہ رکھ کر لوگوں کے سوالات سے اپنی جان چھڑاؤ۔
The command to abstain from useless talk was meant, on the one hand, to conserve her physical strength and, on the other, to give her more time to devote to remembrance of God.
Commentary:
Some commentators of the Quran are of the view that Mary was commanded completely to abstain from talking. But that is not the case. Like Zachariah she was directed to abstain from talk as far as possible, but not completely, and to devote all her time in the remembrance of God. The expression فقولی (and say) itself shows that the command about abstaining from talk was not unqualified. A new baby had been born and as the birth of a new child was likely to attract the casual visitor or the passer-by and induce him to ask the mother unnecessary and vexatious questions about its parentage etc.; so in order to cut
short the possible embarrassing conversation Mary was commanded to say that she had vowed a fast to the Gracious God that she would indulge in no useless talk. Thus while on the one hand her silence conserved her physical strength, on the other she could have more time to devote to the remembrance of God.
2
یعنی اس طرح روزہ رکھ کر لوگوں کے سوالات سے اپنی جان چھڑاؤ۔
2171
Commentary:
Some commentators of the Quran are of the view that Mary was commanded completely to abstain from talking. But that is not the case. Like Zachariah she was directed to abstain from talk as far as possible, but not completely, and to devote all her time in the remembrance of God. The expression فقولی (and say) itself shows that the command about abstaining from talk was not unqualified. A new baby had been born and as the birth of a new child was likely to attract the casual visitor or the passer-by and induce him to ask the mother unnecessary and vexatious questions about its parentage etc.; so in order to cut
short the possible embarrassing conversation Mary was commanded to say that she had vowed a fast to the Gracious God that she would indulge in no useless talk. Thus while on the one hand her silence conserved her physical strength, on the other she could have more time to devote to the remembrance of God.
1760
The command to abstain from useless talk was meant, on the one hand, to conserve her physical strength and, on the other, to give her more time to devote to remembrance of God.
عَيْنًا يَشْرَبُ بِهَا عِبَادُ ٱللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا
敬畏的信者将饮用满杯甘泉, 那泉源是他们辛勤劳动开凿出来的。这就是 تَفْجِيْر (Tafjir) 这个字的意思。他们在人世所作的行为将以泉源的形式在后世出现。这是需要信者不断地努力奋斗的精神发展的第一阶段, 因为只有控制并制服了一个人的罪恶倾向, 才能做出精神上的进展。这节经文所提到的 “泉源” 就是安拉的爱和认识安拉的泉源。
The righteous believers will drink of cups which will be filled from springs that they will have dug with great labour, this being the meaning of the word Tafjir. The deeds, which they had done in the earthly life, would appear in the next world in the form of springs.
This is the first stage of spiritual evolution which requires hard and continuous striving on the part of believers, because unless man brings under control and suppresses his evil propensities, he cannot make any spiritual progress. "The spring" mentioned in the verse is the spring of God’s love and Divine realization.
Commentary:
Righteous believers will drink of cups which will be filled from springs which they have dug with great labour, i.e. the deeds which they had done in the earthly life would appear in the next world in the form of springs. This is the first stage of spiritual evolution which requires hard and continuous striving on the part of believers, because unless man brings under control, and suppresses, his evil propensities, he cannot make any spiritual progress. The "spring" mentioned in the verse is the spring of God’s love and Divine realization.
1548
敬畏的信者将饮用满杯甘泉, 那泉源是他们辛勤劳动开凿出来的。这就是 تَفْجِيْر (Tafjir) 这个字的意思。他们在人世所作的行为将以泉源的形式在后世出现。这是需要信者不断地努力奋斗的精神发展的第一阶段, 因为只有控制并制服了一个人的罪恶倾向, 才能做出精神上的进展。这节经文所提到的 “泉源” 就是安拉的爱和认识安拉的泉源。
1
یعنی وہ چشمہ جس میں کافوری خاصیّت ہوگی اس کا نام بھی کافور ہوگا۔ یعنی وہ بُرے جذبات کو ٹھنڈا کر دے گا۔
2
یعنی ان کے اعمال کی وجہ سے وہ چشمہ پھوڑا جائے گا۔
4484
Commentary:
Righteous believers will drink of cups which will be filled from springs which they have dug with great labour, i.e. the deeds which they had done in the earthly life would appear in the next world in the form of springs. This is the first stage of spiritual evolution which requires hard and continuous striving on the part of believers, because unless man brings under control, and suppresses, his evil propensities, he cannot make any spiritual progress. The "spring" mentioned in the verse is the spring of God’s love and Divine realization.
3192A
The righteous believers will drink of cups which will be filled from springs that they will have dug with great labour, this being the meaning of the word Tafjir. The deeds, which they had done in the earthly life, would appear in the next world in the form of springs.
This is the first stage of spiritual evolution which requires hard and continuous striving on the part of believers, because unless man brings under control and suppresses his evil propensities, he cannot make any spiritual progress. "The spring" mentioned in the verse is the spring of God’s love and Divine realization.
عَيْنًا فِيهَا تُسَمَّىٰ سَلْسَبِيلًا
سَلْسَبِيْل (Salsabil) 这个字面意义是 “问路”, 所以这节经文的意思是: 在 زَنْجَبِيْل (生姜) 阶段, 精神旅人陶醉在真主的爱中, 因此他在过分急于觐见安拉的心情中到处打听, 询问每一个人有关到达真主的门槛的最近而最快的途径。
یہ بھی تمثیلی کلام ہے اور مراد یہ ہے کہ مومنوں کو پہلے کافوری پیالے ملیں گے۔ جن کی وجہ سے تمام بدخیالات مٹ جائیں گے۔ پھر سونٹھ کے چشمہ کا پانی ملے گا۔ جس سے نیک کاموں کی رغبت پیدا ہوگی۔ مگر ابھی تک نیکی کا جوش اتنا نہ ہوگا کہ وہ ایک طبعی تقاضے کے طور پر چلے۔ اس کے بعد سلسبیل نام کے چشمے سے ان کو پلایا جائے گا۔ سَلْسَبِیْل مرکب نام ہے اور اس کے معنے یہ ہیں کہ اپنے مقررہ راستے پر طبعی طور پر چلتا جا۔ کسی کوشش کی ضرورت تجھے پیش نہ آئے گی۔ گویا سب روحانی مقام ان چشموں کے ناموں سے ظاہر کر دئے ہیں۔
The word, Salsabil, literally meaning, 'enquire about the way,' the verse signifies that at the Zanjabil stage the spiritual wayfarer becomes so much intoxicated with Divine love that, in his overbearing anxiety to meet God, he enquires everywhere and of everyone about the nearest and speediest approach to the Divine threshold.
Commentary:
The word سلسبیل literally meaning "enquire about the way," the verse purports to say that at the زنجبیل (ginger) stage the spiritual wayfarer becomes so much intoxicated with Divine love that, in his overbearing anxiety to meet God, he enquires everywhere and of everyone about the nearest and speediest approach to the Divine threshold.
1551
سَلْسَبِيْل (Salsabil) 这个字面意义是 “问路”, 所以这节经文的意思是: 在 زَنْجَبِيْل (生姜) 阶段, 精神旅人陶醉在真主的爱中, 因此他在过分急于觐见安拉的心情中到处打听, 询问每一个人有关到达真主的门槛的最近而最快的途径。
1
یہ بھی تمثیلی کلام ہے اور مراد یہ ہے کہ مومنوں کو پہلے کافوری پیالے ملیں گے۔ جن کی وجہ سے تمام بدخیالات مٹ جائیں گے۔ پھر سونٹھ کے چشمہ کا پانی ملے گا۔ جس سے نیک کاموں کی رغبت پیدا ہوگی۔ مگر ابھی تک نیکی کا جوش اتنا نہ ہوگا کہ وہ ایک طبعی تقاضے کے طور پر چلے۔ اس کے بعد سلسبیل نام کے چشمے سے ان کو پلایا جائے گا۔ سَلْسَبِیْل مرکب نام ہے اور اس کے معنے یہ ہیں کہ اپنے مقررہ راستے پر طبعی طور پر چلتا جا۔ کسی کوشش کی ضرورت تجھے پیش نہ آئے گی۔ گویا سب روحانی مقام ان چشموں کے ناموں سے ظاہر کر دئے ہیں۔
4490
Commentary:
The word سلسبیل literally meaning "enquire about the way," the verse purports to say that at the زنجبیل (ginger) stage the spiritual wayfarer becomes so much intoxicated with Divine love that, in his overbearing anxiety to meet God, he enquires everywhere and of everyone about the nearest and speediest approach to the Divine threshold.
3197
The word, Salsabil, literally meaning, 'enquire about the way,' the verse signifies that at the Zanjabil stage the spiritual wayfarer becomes so much intoxicated with Divine love that, in his overbearing anxiety to meet God, he enquires everywhere and of everyone about the nearest and speediest approach to the Divine threshold.
عَيْنًا يَشْرَبُ بِهَا ٱلْمُقَرَّبُونَ
Commentary:
The Chosen Ones of God, from among the Holy Prophet’s followers, will be made to drink deep at the fountain of Divine realization that God will cause to flow.
4638
Commentary:
The Chosen Ones of God, from among the Holy Prophet’s followers, will be made to drink deep at the fountain of Divine realization that God will cause to flow.