فَأَنزَلَ ٱللَّهُ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "فَأَنزَلَ ٱللَّهُ".
إِلَّا تَنصُرُوهُ فَقَدْ نَصَرَهُ ٱللَّهُ إِذْ أَخْرَجَهُ ٱلَّذِينَ كَفَرُوا۟ ثَانِىَ ٱثْنَيْنِ إِذْ هُمَا فِى ٱلْغَارِ إِذْ يَقُولُ لِصَٰحِبِهِۦ لَا تَحْزَنْ إِنَّ ٱللَّهَ مَعَنَا ۖ فَأَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَيْهِ وَأَيَّدَهُۥ بِجُنُودٍ لَّمْ تَرَوْهَا وَجَعَلَ كَلِمَةَ ٱلَّذِينَ كَفَرُوا۟ ٱلسُّفْلَىٰ ۗ وَكَلِمَةُ ٱللَّهِ هِىَ ٱلْعُلْيَا ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ
9:26; 48:27.
这节经文叙述的是穆圣从麦加由阿布•伯克尔陪同移居麦地那, 那时他住在一个叫索尔 (ثَوْر, Thaur) 的山洞内。经文对阿布•伯克尔非常高的精神地位作了些说明。他被称为 “那两个人中间的一个”, 这两个人是安拉确实和他们在一起而且很亲近的。据记载, 在那山洞里, 阿布•伯克尔开始哭泣, 当穆圣问他为什么哭泣时, 他回答说, “安拉的先知啊, 我不是为了我自己的生命而哭, 因为如果我死, 那不过是我一个人的生命问题。但是如果你死, 那将是伊斯兰教和整个穆斯林社会的死亡” (زُرْقَانِی, Zurqani)。
ہجرت کے وقت۔
9:26; 48:27.
The pronoun "him" in the clause "His peace on him" may refer to Abu Bakr since the Holy Prophet had all along been perfectly calm and quiet and the pronoun "him" in the clause "succoured him," however, refers to the Holy Prophet. This divergence in the use of pronouns known as Intisharud- Dama’ir is of common use in Arabic. See 48:10.
The reference in this verse is to the emigration of the Holy Prophet from Mecca to Medina when, accompanied by Abu Bakr, he took shelter in a cave called Thaur. The verse sheds some light on the very high spiritual status of Abu Bakr who is referred to as "one of the two" with whom was God and whose fear God Himself allayed. It is on record that, while in the Cave, Abu Bakr began to weep, and when asked by the Holy Prophet why he was weeping he replied, "I do not weep for my life, O Prophet of God, because if I die, it is only the question of a single life. But if you die, it will be the death of Islam and of the entire Muslim community" (Zurqani).
9:26; 48:27.
Important Words:
کلمة (word). See 2:38, 125; 3:46 & 4:172.
Commentary:
The reference in this verse is to the flight of the Holy Prophet from Mecca to Medina when, accompanied by Abu Bakr, he took shelter in a cave called Thaur. See note on 8:31. The Arabic words rendered as "one of the two" literally mean "the second of the two" and refer to the Holy Prophet and Abu Bakr. The Holy Prophet has been referred to as "the second" because in the Quranic idiom the more important member of the group is referred to as being the last part, i.e. the final figure. For instance see 5:74 where God is referred to as being "the Third of the Trinity" according to the Christian doctrine.
The verse sheds important light on the high spiritual status of Abu Bakr, who accompanied the Holy Prophet in his flight from Mecca and was thus one of "the two" referred to in the verse. It is worthy of note that when at a time of danger, the Israelites anxiously addressed Moses, saying, We are surely overtaken, he replied, nay speak not thus for my Lord is with me. He will direct me aright (26:62, 63). In a similar situation, however, the Holy Prophet, when Abu Bakr expressed anxiety, calmly said: Grieve not, for Allah is with us. This speaks volumes for Abu Bakr’s spiritual greatness, for the pronoun "us"- signifies that God was not only with the Holy Prophet but with Abu Bakr as well. Again, it is on record that, while in the cave, Abu Bakr began to weep, and when asked by the Holy Prophet why he was weeping he replied, "I do not weep for my life, because if I die, it is only the question of a single life. But if you die, O Prophet of God, it will be the death of Islam and of the entire Muslim community" (Zurqani).
The pronoun in the clause, Allah sent down His peace on him, stands for Abu Bakr and not the Holy Prophet, for the Holy Prophet had all along enjoyed peace. The succeeding pronoun in the clause, strengthened him with hosts, refers to the Holy Prophet. This divergence in the use of similar pronouns is permissible in Arabic, being known as, انتشار ضمائر (see 2:75; 48:10).
The words, and (God) humbled the word of those who disbelieved, mean that God frustrated the designs of the disbelievers and they failed to accomplish what they desired. See also 8:31.
The verse also hints that even if none else had accompanied the Holy Prophet in the hazardous expedition to Tabuk, Abu Bakr would certainly have done so, just as he did on the occasion of his flight from Mecca. The verse thus provides a great testimonial to the strength and sincerity of Abu Bakr’s faith.
b
9:26; 48:27.
567
这节经文叙述的是穆圣从麦加由阿布•伯克尔陪同移居麦地那, 那时他住在一个叫索尔 (ثَوْر, Thaur) 的山洞内。经文对阿布•伯克尔非常高的精神地位作了些说明。他被称为 “那两个人中间的一个”, 这两个人是安拉确实和他们在一起而且很亲近的。据记载, 在那山洞里, 阿布•伯克尔开始哭泣, 当穆圣问他为什么哭泣时, 他回答说, “安拉的先知啊, 我不是为了我自己的生命而哭, 因为如果我死, 那不过是我一个人的生命问题。但是如果你死, 那将是伊斯兰教和整个穆斯林社会的死亡” (زُرْقَانِی, Zurqani)。
1
ہجرت کے وقت۔
a
9:26; 48:27.
1199
Important Words:
کلمة (word). See 2:38, 125; 3:46 & 4:172.
Commentary:
The reference in this verse is to the flight of the Holy Prophet from Mecca to Medina when, accompanied by Abu Bakr, he took shelter in a cave called Thaur. See note on 8:31. The Arabic words rendered as "one of the two" literally mean "the second of the two" and refer to the Holy Prophet and Abu Bakr. The Holy Prophet has been referred to as "the second" because in the Quranic idiom the more important member of the group is referred to as being the last part, i.e. the final figure. For instance see 5:74 where God is referred to as being "the Third of the Trinity" according to the Christian doctrine.
The verse sheds important light on the high spiritual status of Abu Bakr, who accompanied the Holy Prophet in his flight from Mecca and was thus one of "the two" referred to in the verse. It is worthy of note that when at a time of danger, the Israelites anxiously addressed Moses, saying, We are surely overtaken, he replied, nay speak not thus for my Lord is with me. He will direct me aright (26:62, 63). In a similar situation, however, the Holy Prophet, when Abu Bakr expressed anxiety, calmly said: Grieve not, for Allah is with us. This speaks volumes for Abu Bakr’s spiritual greatness, for the pronoun "us"- signifies that God was not only with the Holy Prophet but with Abu Bakr as well. Again, it is on record that, while in the cave, Abu Bakr began to weep, and when asked by the Holy Prophet why he was weeping he replied, "I do not weep for my life, because if I die, it is only the question of a single life. But if you die, O Prophet of God, it will be the death of Islam and of the entire Muslim community" (Zurqani).
The pronoun in the clause, Allah sent down His peace on him, stands for Abu Bakr and not the Holy Prophet, for the Holy Prophet had all along enjoyed peace. The succeeding pronoun in the clause, strengthened him with hosts, refers to the Holy Prophet. This divergence in the use of similar pronouns is permissible in Arabic, being known as, انتشار ضمائر (see 2:75; 48:10).
The words, and (God) humbled the word of those who disbelieved, mean that God frustrated the designs of the disbelievers and they failed to accomplish what they desired. See also 8:31.
The verse also hints that even if none else had accompanied the Holy Prophet in the hazardous expedition to Tabuk, Abu Bakr would certainly have done so, just as he did on the occasion of his flight from Mecca. The verse thus provides a great testimonial to the strength and sincerity of Abu Bakr’s faith.
a
9:26; 48:27.
1185
The pronoun "him" in the clause "His peace on him" may refer to Abu Bakr since the Holy Prophet had all along been perfectly calm and quiet and the pronoun "him" in the clause "succoured him," however, refers to the Holy Prophet. This divergence in the use of pronouns known as Intisharud- Dama’ir is of common use in Arabic. See 48:10.
1186
The reference in this verse is to the emigration of the Holy Prophet from Mecca to Medina when, accompanied by Abu Bakr, he took shelter in a cave called Thaur. The verse sheds some light on the very high spiritual status of Abu Bakr who is referred to as "one of the two" with whom was God and whose fear God Himself allayed. It is on record that, while in the Cave, Abu Bakr began to weep, and when asked by the Holy Prophet why he was weeping he replied, "I do not weep for my life, O Prophet of God, because if I die, it is only the question of a single life. But if you die, it will be the death of Islam and of the entire Muslim community" (Zurqani).
إِذْ جَعَلَ ٱلَّذِينَ كَفَرُوا۟ فِى قُلُوبِهِمُ ٱلْحَمِيَّةَ حَمِيَّةَ ٱلْجَٰهِلِيَّةِ فَأَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَىٰ رَسُولِهِۦ وَعَلَى ٱلْمُؤْمِنِينَ وَأَلْزَمَهُمْ كَلِمَةَ ٱلتَّقْوَىٰ وَكَانُوٓا۟ أَحَقَّ بِهَا وَأَهْلَهَا ۚ وَكَانَ ٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمًا
9:26.
9:26.
Against their own tradition and usage that access to and circuit of the Ka‘bah was not to be prevented in the four Sacred Months, the pagans of Mecca, from a false sense of dignity and national pride, had made it a point of honour with them not to allow Muslims to enter Mecca and perform the ‘Umrah (Lesser Pilgrimage). But 'Allah sent His tranquillity' upon the Muslims and though they were greatly upset over the seemingly humiliating terms of the Treaty, yet in deference to the wish and command of their beloved Master they bore all this with restrainted and patience and did not abandon the path of rectitude and righteousness under the most severe provocation. The Companions of the Holy Prophet alone were capable of setting such a noble example.
9:26.
Important Words:
حمیة (prideful indignation) is inf. noun from حمی which means, he refused to bear or endure or tolerate wrongful treatment. They say حمی عنه او منه i.e. he was ashamed, and he disdained or scorned to do it. حمی علیه means, he was angry with him. حمیة(syn. أنفة and غیرة) means, disdain, scorn or indignation; jealousy; indignation which is the result of a feeling of pride (Lane & Aqrab).
Commentary:
The verse means that against their own tradition and usage that access to, and the circuit of, the Ka‘bah was not to be prevented in the four Sacred Months, the pagans of Mecca, from a false sense of dignity and national pride, had made it a point of honour with them not to allow Muslims to enter Mecca and perform the Lesser Pilgrimage (عمرة). But "Allah sent His tranquillity" upon the Muslims and though they were greatly upset over the seemingly humiliating terms of the Treaty, yet in deference to the command of their noble Master they bore it all with becoming restraint and patient and did not abandon the path of rectitude and righteousness under the most severe provocation. The Companions of the Holy Prophetalone were capable of setting such a noble example.
b
9:26.
a
9:26.
3836
Important Words:
حمیة (prideful indignation) is inf. noun from حمی which means, he refused to bear or endure or tolerate wrongful treatment. They say حمی عنه او منه i.e. he was ashamed, and he disdained or scorned to do it. حمی علیه means, he was angry with him. حمیة(syn. أنفة and غیرة) means, disdain, scorn or indignation; jealousy; indignation which is the result of a feeling of pride (Lane & Aqrab).
Commentary:
The verse means that against their own tradition and usage that access to, and the circuit of, the Ka‘bah was not to be prevented in the four Sacred Months, the pagans of Mecca, from a false sense of dignity and national pride, had made it a point of honour with them not to allow Muslims to enter Mecca and perform the Lesser Pilgrimage (عمرة). But "Allah sent His tranquillity" upon the Muslims and though they were greatly upset over the seemingly humiliating terms of the Treaty, yet in deference to the command of their noble Master they bore it all with becoming restraint and patient and did not abandon the path of rectitude and righteousness under the most severe provocation. The Companions of the Holy Prophetalone were capable of setting such a noble example.
b
9:26.
2782
Against their own tradition and usage that access to and circuit of the Ka‘bah was not to be prevented in the four Sacred Months, the pagans of Mecca, from a false sense of dignity and national pride, had made it a point of honour with them not to allow Muslims to enter Mecca and perform the ‘Umrah (Lesser Pilgrimage). But 'Allah sent His tranquillity' upon the Muslims and though they were greatly upset over the seemingly humiliating terms of the Treaty, yet in deference to the wish and command of their beloved Master they bore all this with restrainted and patience and did not abandon the path of rectitude and righteousness under the most severe provocation. The Companions of the Holy Prophet alone were capable of setting such a noble example.