فَاِنَّکَ
Appears 9 times in Quran
Occurrences in Quran
Found 9 verses containing "فَاِنَّکَ".
قَالَ فَاخۡرُجۡ مِنۡہَا فَاِنَّکَ رَجِیۡمٌ
7:14; 15:35.
7:14; 15:35.
The pronoun ha in the expression, min-ha, does not refer to post- mortal Heaven because Heaven is a place where Satan could not possibly enter and from which no one who has once entered is turned out (15:49). It refers to that state of apparent bliss which men enjoy before the advent of a Prophet, and which is represented in the Qur’an as Jannah.
7:14; 15:35.
Commentary:
The pronoun ھا in the expression منھا (from hence) does not refer to post-mortal Heaven because Heaven is a place where Satan could not possibly enter and from which no one who has once entered is turned out (15:49). In fact the pronoun refers to that state of apparent bliss which men enjoy before the advent of a Prophet, and which is represented in the Quran as جنة (garden).
c
7:14; 15:35.
c
7:14; 15:35.
3432
Commentary:
The pronoun ھا in the expression منھا (from hence) does not refer to post-mortal Heaven because Heaven is a place where Satan could not possibly enter and from which no one who has once entered is turned out (15:49). In fact the pronoun refers to that state of apparent bliss which men enjoy before the advent of a Prophet, and which is represented in the Quran as جنة (garden).
b
7:14; 15:35.
2557
The pronoun ha in the expression, min-ha, does not refer to post- mortal Heaven because Heaven is a place where Satan could not possibly enter and from which no one who has once entered is turned out (15:49). It refers to that state of apparent bliss which men enjoy before the advent of a Prophet, and which is represented in the Qur’an as Jannah.
اِنۡ تُعَذِّبۡہُمۡ فَاِنَّہُمۡ عِبَادُکَ ۖ وَاِنۡ تَغۡفِرۡ لَہُمۡ فَاِنَّکَ اَنۡتَ الۡعَزِیۡزُ الۡحَکِیۡمُ
Commentary:
This verse constitutes a most pathetic appeal by Jesus to God on behalf of his followers; and the succeeding verse provides the divine answer to the appeal.
746
Commentary:
This verse constitutes a most pathetic appeal by Jesus to God on behalf of his followers; and the succeeding verse provides the divine answer to the appeal.
فَاِنَّکَ لَا تُسۡمِعُ الۡمَوۡتٰی وَلَا تُسۡمِعُ الصُّمَّ الدُّعَآءَ اِذَا وَلَّوۡا مُدۡبِرِیۡنَ
10:43; 21:46; 27:81.
10:43; 21:46; 27:81.
10:43; 21:46; 27:81.
a
10:43; 21:46; 27:81.
c
10:43; 21:46; 27:81.
c
10:43; 21:46; 27:81.
وَلَا تَدۡعُ مِنۡ دُوۡنِ اللّٰہِ مَا لَا یَنۡفَعُکَ وَلَا یَضُرُّکَ ۖ فَاِنۡ فَعَلۡتَ فَاِنَّکَ اِذًا مِّنَ الظّٰلِمِیۡنَ
28:89.
28:89.
28:89.
Commentary:
This verse further explains the one that precedes it. The words, And call not, beside Allah on any other, etc., do not mean that we should not call beside God on such things as can do us neither harm nor good. What is meant is that whatever is beside God possesses no independent power to do us harm or good, so we should not put our reliance on anything beside Him. The word ظالمین (wrongdoers) is here used in the sense of مشرکین i.e. those who associate gods with God in any sense. This meaning is supported by a saying of the Holy Prophet which is to the effect that ظلم is a form of شرك (Bukhari, ch. on Tafsir).
e
28:89.
c
28:89.
1378
Commentary:
This verse further explains the one that precedes it. The words, And call not, beside Allah on any other, etc., do not mean that we should not call beside God on such things as can do us neither harm nor good. What is meant is that whatever is beside God possesses no independent power to do us harm or good, so we should not put our reliance on anything beside Him. The word ظالمین (wrongdoers) is here used in the sense of مشرکین i.e. those who associate gods with God in any sense. This meaning is supported by a saying of the Holy Prophet which is to the effect that ظلم is a form of شرك (Bukhari, ch. on Tafsir).
h
28:89.
رَبِّ اِنَّہُنَّ اَضۡلَلۡنَ کَثِیۡرًا مِّنَ النَّاسِ ۖ فَمَنۡ تَبِعَنِیۡ فَاِنَّہٗ مِنِّیۡ ۖ وَمَنۡ عَصَانِیۡ فَاِنَّکَ غَفُوۡرٌ رَّحِیۡمٌ
71:25.
71:25.
71:25.
Commentary:
This verse shows Abraham to have been possessed of the love of his Creator in an unusually large measure, for he emphatically disowns those among his own children who would not worship the One Almighty God, though he offers an indirect prayer for their forgiveness also. Thus, incidentally, the verse teaches the great moral lesson that love of one’s children should always be subject to certain limitations. It goes without saying that uncontrolled parental love not unoften leads to the moral and material ruin of children. Therefore, no feelings of love and attachment should be allowed to stand between God and man. But, as already stated, whereas in the earlier part of the verse Abraham disowns those of his children who should forsake his path, in the latter part he prays for Divine forgiveness for even such among his descendants as might have incurred God’s displeasure by wrongdoing, for God’s Prophets are full to overflowing of the milk of human kindness. Even when a believer is sometimes forced to sever his connection with some of his kinsmen and friends on account of their persistent disbelief, he continues to pray to God for them.
c
71:25.
a
71:25.
1691
Commentary:
This verse shows Abraham to have been possessed of the love of his Creator in an unusually large measure, for he emphatically disowns those among his own children who would not worship the One Almighty God, though he offers an indirect prayer for their forgiveness also. Thus, incidentally, the verse teaches the great moral lesson that love of one’s children should always be subject to certain limitations. It goes without saying that uncontrolled parental love not unoften leads to the moral and material ruin of children. Therefore, no feelings of love and attachment should be allowed to stand between God and man. But, as already stated, whereas in the earlier part of the verse Abraham disowns those of his children who should forsake his path, in the latter part he prays for Divine forgiveness for even such among his descendants as might have incurred God’s displeasure by wrongdoing, for God’s Prophets are full to overflowing of the milk of human kindness. Even when a believer is sometimes forced to sever his connection with some of his kinsmen and friends on account of their persistent disbelief, he continues to pray to God for them.
e
71:25.
قَالَ فَاخۡرُجۡ مِنۡہَا فَاِنَّکَ رَجِیۡمٌ
7:14, 19; 38:78.
The pronoun ha in the expression min-ha does not refer to the post- mortal Heaven because Heaven is a place where Satan could not possibly enter and tempt Adam and from where no one is ever turned out (15:49). It refers to that state of apparent bliss in this world in which men happen to be before the advent of a Prophet when, though they might be victim to wrong beliefs, yet, not having rejected a Prophet, they are not altogether deprived of
7:14,19; 38:78.
Commentary:
Iblis or the Arch-Satan may not be deserving of punishment because it is, as it were, part of his being to incite men to evil deeds; but his manifestations and embodiments among human beings certainly are. It appears from the Quran that the person who opposed Adam was not Iblis himself but only his mani-festation, for we are told that he came to Adam and talked with him. If he was the very Iblis who, as the Quran says, was from among the jinn, he might as well become visible to us and hence talk with us for, being the progeny of Adam, we are subject to all those influences to which Adam was. But such a thing has never happened. The fact that Iblis does not come to us shows that the person who had a talk with Adam was not the Iblis who was created of fire, but only his human manifestation whom Iblis used as a tool to put Adam into trouble. This is what happens in the case of every Prophet and, in fact, in that of every human being.
The pronoun ھا in the expression منھا (hence) does not refer to the post-mortal Heaven as supposed by some commentators, because Heaven is a place where Satan could not possibly visit and tempt Adam. Nor could Adam be turned out of it; nor can the pronoun refer to the earthly garden in which Adam was placed; for when once Satan was turned out of it, he could not possibly enter it again. So the pronoun refers to that gate of apparent bliss in which men happen to live before the advent of a Prophet when, though they might be prey to many errors, yet, not having rejected a Prophet they are not deprived of divine favours which are here represented in the form of a جنة or garden.
g
7:14, 19; 38:78.
664
مِنْهَا (Min-ha) 这一用语中, 代词 هَا (ha) 不是指死后的天园。因为天园不是恶魔能够进去诱惑阿丹的地方。从来没有人从这里被撵出去过 (15:49)。它是指今世里显而易见的极乐状况。在先知降生之前, 人们也生存在世上。那时, 虽然他们是错误信仰的受骗者, 但没有抵制过先知。他们完全没有剥夺安拉赐于的恩惠。这些恩惠在 «古兰经» 中, 以 جَنَّة (Jannah, 天园) 来表示。
a
7:14,19; 38:78.
1739
Commentary:
Iblis or the Arch-Satan may not be deserving of punishment because it is, as it were, part of his being to incite men to evil deeds; but his manifestations and embodiments among human beings certainly are. It appears from the Quran that the person who opposed Adam was not Iblis himself but only his mani-festation, for we are told that he came to Adam and talked with him. If he was the very Iblis who, as the Quran says, was from among the jinn, he might as well become visible to us and hence talk with us for, being the progeny of Adam, we are subject to all those influences to which Adam was. But such a thing has never happened. The fact that Iblis does not come to us shows that the person who had a talk with Adam was not the Iblis who was created of fire, but only his human manifestation whom Iblis used as a tool to put Adam into trouble. This is what happens in the case of every Prophet and, in fact, in that of every human being.
The pronoun ھا in the expression منھا (hence) does not refer to the post-mortal Heaven as supposed by some commentators, because Heaven is a place where Satan could not possibly visit and tempt Adam. Nor could Adam be turned out of it; nor can the pronoun refer to the earthly garden in which Adam was placed; for when once Satan was turned out of it, he could not possibly enter it again. So the pronoun refers to that gate of apparent bliss in which men happen to live before the advent of a Prophet when, though they might be prey to many errors, yet, not having rejected a Prophet they are not deprived of divine favours which are here represented in the form of a جنة or garden.
e
7:14, 19; 38:78.
1497
The pronoun ha in the expression min-ha does not refer to the post- mortal Heaven because Heaven is a place where Satan could not possibly enter and tempt Adam and from where no one is ever turned out (15:49). It refers to that state of apparent bliss in this world in which men happen to be before the advent of a Prophet when, though they might be victim to wrong beliefs, yet, not having rejected a Prophet, they are not altogether deprived of
قَالَ فَاِنَّکَ مِنَ الۡمُنۡظَرِیۡنَ
7:16; 38:81.
7:16; 38:81.
7:16; 17:64; 38:81.
c
7:16; 38:81.
a
7:16; 17:64; 38:81.
c
7:16; 38:81.
قَالَ فَاِنَّکَ مِنَ الۡمُنۡظَرِیۡنَ
7:16; 15:38.
7:16; 15:38.
7:16; 15:38; 17:64.
f
7:16; 15:38.
b
7:16; 15:38; 17:64.
e
7:16; 15:38.
وَاصۡبِرۡ لِحُکۡمِ رَبِّکَ فَاِنَّکَ بِاَعۡیُنِنَا ۖ وَسَبِّحۡ بِحَمۡدِ رَبِّکَ حِیۡنَ تَقُوۡمُ
5:68.
Commentary:
'The judgement of thy Lord' may signify the punishment that was soon to overtake disbelievers, and the words ‘thou art before Our eyes’ mean that the Holy Prophet was under Divine protection and plotting of the enemies could do him no harm. The reference is to the promise of protection given to him in the words: "And Allah will protect thee from men"(5:68).
a
5:68.
3964
Commentary:
'The judgement of thy Lord' may signify the punishment that was soon to overtake disbelievers, and the words ‘thou art before Our eyes’ mean that the Holy Prophet was under Divine protection and plotting of the enemies could do him no harm. The reference is to the promise of protection given to him in the words: "And Allah will protect thee from men"(5:68).
a
73:3-5.
2867
Under Our protection (5:68).