فِيهِمَا
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "فِيهِمَا".
قُلِ ٱدْعُوا۟ ٱلَّذِينَ زَعَمْتُم مِّن دُونِ ٱللَّهِ ۖ لَا يَمْلِكُونَ مِثْقَالَ ذَرَّةٍ فِى ٱلسَّمَٰوَٰتِ وَلَا فِى ٱلْأَرْضِ وَمَا لَهُمْ فِيهِمَا مِن شِرْكٍ وَمَا لَهُۥ مِنْهُم مِّن ظَهِيرٍ
不信的人受到挑战, 要他们呼求他们所有虚假的神灵来阻止或推迟伊斯兰教的进展; 并对他们说他们不能做到这一点: 实际上, 地球上没有任何力量能够阻止真理的传播。
Disbelievers are challenged to call upon all their false gods to arrest or retard the progress and advance of Islam and are told that they cannot do so; in fact, no power on earth can stop truth from spreading.
17:57; 25:4.
Commentary:
As stated above, the principal theme of this Surah is the triumph of Islam. Instances of David and Solomon on the one hand and of the Sabaeans on the other given in the preceding few verses embodied a prophecy that Muslims would also be blessed with power and wealth like the Israelites in the reigns of David and Solomon and the Sabaeans but if they did not behave and were ungrateful to God, they would be punished like them. In the present verse, however, disbelievers are challenged to call upon all their false gods to arrest or retard the progress and advance of Islam and are told that they cannot do so; in fact, no power on earth can stop the new Faith from spreading.
1047
不信的人受到挑战, 要他们呼求他们所有虚假的神灵来阻止或推迟伊斯兰教的进展; 并对他们说他们不能做到这一点: 实际上, 地球上没有任何力量能够阻止真理的传播。
a
17:57; 25:4.
3149
Commentary:
As stated above, the principal theme of this Surah is the triumph of Islam. Instances of David and Solomon on the one hand and of the Sabaeans on the other given in the preceding few verses embodied a prophecy that Muslims would also be blessed with power and wealth like the Israelites in the reigns of David and Solomon and the Sabaeans but if they did not behave and were ungrateful to God, they would be punished like them. In the present verse, however, disbelievers are challenged to call upon all their false gods to arrest or retard the progress and advance of Islam and are told that they cannot do so; in fact, no power on earth can stop the new Faith from spreading.
2389
Disbelievers are challenged to call upon all their false gods to arrest or retard the progress and advance of Islam and are told that they cannot do so; in fact, no power on earth can stop truth from spreading.
وَمِنْ ءَايَٰتِهِۦ خَلْقُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَثَّ فِيهِمَا مِن دَآبَّةٍ ۚ وَهُوَ عَلَىٰ جَمْعِهِمْ إِذَا يَشَآءُ قَدِيرٌ
30:23.
这节经文包含着 «古兰经» 神圣来源的一个独特证明。没有一个人--------更别谈不识字的沙漠之子--------能在1400年天文学这门科学还处于幼稚时期时, 说, 天体中除了我们的行星之外还存在其他形式的生命。这一个伟大且惊人的科学真理仅留给 «古兰经» 来启示, 本节所谈到的这一经中 “创造天地和散布在两者之间一切活的受造之物”, 一段文字即是如此表示。至于 “他是有力量把他们集合在一起的,” 一般可以指或许有那么一天, 地球和天体上的生物有可能生活在一起。最近考古学调查表明, Dropas 即天外来客在12000年之前就来到这个地球上了 (巴基斯坦时报13.8.67)。
جمع کرنے کے معنے عام طور پر قیامت کے ہوتے ہیں لیکن اس جگہ دَآبَّۃ کا لفظ ہے جس سے یہ شبہ پیدا ہو سکتا ہے کہ کیا جانوروں کابھی حشر ہوگا۔ سو اس کا پہلا جواب تو یہ ہے کہ دَآبَّۃ کا لفظ قرآن کریم میں انسانوں کے لئے بولا گیا ہے۔ اور دوسرا جواب یہ ہے کہ رسول کریم صلی اللہ علیہ وسلم نے فرمایا ہے کہ قیامت کے دن جانوروں کا بھی حساب ہوگا۔ چنانچہ آپ نے فرمایا کہ میں دیکھ رہا ہوں کہ قیامت کے دن ایک بکری دوسری بکری کو سینگ مار رہی ہے اس لئے کہ اسے دوسری بکری نے دنیا میں سینگ مارا تھا۔ پس دونوں صورتوں میں اس آیت کے معنے درست ہیں۔ (ترمذی۔ ابواب صفۃ القیامۃ۔ باب ما جاء فی شاٴ
30:23.
The verse embodies a unique testimony to the Divine origin of the Qur’an. It was not possible for any human being, much less for an unlettered son of the desert, to say, as far back as 1400 years, when the science of astronomy was yet in its infancy, that apart from our planet, life in some form or other existed in heavenly bodies. It was reserved for the Qur’an to disclose this great and marvellous scientific truth as the words of this verse, of whatever living creatures He has spread forth in both, show. The reference in the words, He has the power to gather them together may be to the possibility of the creatures living on earth and in the heavenly bodies becoming united in some future time. Recent archaeological investigations have revealed that "Dropas" or visitors from the heaven came down upon this earth 12,000 years ago' (The Pakistan Times, dated 13-8-1967).
30:23.
Commentary:
The verse embodies a unique testimony to the Divine origin of the Quran. It was not possible for any human being, much less for an unlettered son of the desert, to say, as far back as 1400 years ago, when the science of astronomy was yet in its infancy, that apart from our planet, life in some form or other existed in heavenly bodies. It was reserved for the Quran to disclose this great and marvellous scientific truth as the words of this verse, viz. "Whatever living creatures He has spread forth in both," show. Indeed the creation of the heavens and the earth and what living creatures exist in them and the wonderful order that pervades the whole universe constitute an infallible testimony to the knowledge and power of God the Almighty Who has revealed the Quran and Who would bring together the creatures of the heavens and the earth whenever in His infallible wisdom He would deem fit. The reference in the last sentence of the verse may be to the possibility of the creatures living on earth and in heavenly bodies becoming united at some future time.
d
30:23.
1206
这节经文包含着 «古兰经» 神圣来源的一个独特证明。没有一个人--------更别谈不识字的沙漠之子--------能在1400年天文学这门科学还处于幼稚时期时, 说, 天体中除了我们的行星之外还存在其他形式的生命。这一个伟大且惊人的科学真理仅留给 «古兰经» 来启示, 本节所谈到的这一经中 “创造天地和散布在两者之间一切活的受造之物”, 一段文字即是如此表示。至于 “他是有力量把他们集合在一起的,” 一般可以指或许有那么一天, 地球和天体上的生物有可能生活在一起。最近考古学调查表明, Dropas 即天外来客在12000年之前就来到这个地球上了 (巴基斯坦时报13.8.67)。
1
جمع کرنے کے معنے عام طور پر قیامت کے ہوتے ہیں لیکن اس جگہ دَآبَّۃ کا لفظ ہے جس سے یہ شبہ پیدا ہو سکتا ہے کہ کیا جانوروں کابھی حشر ہوگا۔ سو اس کا پہلا جواب تو یہ ہے کہ دَآبَّۃ کا لفظ قرآن کریم میں انسانوں کے لئے بولا گیا ہے۔ اور دوسرا جواب یہ ہے کہ رسول کریم صلی اللہ علیہ وسلم نے فرمایا ہے کہ قیامت کے دن جانوروں کا بھی حساب ہوگا۔ چنانچہ آپ نے فرمایا کہ میں دیکھ رہا ہوں کہ قیامت کے دن ایک بکری دوسری بکری کو سینگ مار رہی ہے اس لئے کہ اسے دوسری بکری نے دنیا میں سینگ مارا تھا۔ پس دونوں صورتوں میں اس آیت کے معنے درست ہیں۔ (ترمذی۔ ابواب صفۃ القیامۃ۔ باب ما جاء فی شاٴ
c
30:23.
3622
Commentary:
The verse embodies a unique testimony to the Divine origin of the Quran. It was not possible for any human being, much less for an unlettered son of the desert, to say, as far back as 1400 years ago, when the science of astronomy was yet in its infancy, that apart from our planet, life in some form or other existed in heavenly bodies. It was reserved for the Quran to disclose this great and marvellous scientific truth as the words of this verse, viz. "Whatever living creatures He has spread forth in both," show. Indeed the creation of the heavens and the earth and what living creatures exist in them and the wonderful order that pervades the whole universe constitute an infallible testimony to the knowledge and power of God the Almighty Who has revealed the Quran and Who would bring together the creatures of the heavens and the earth whenever in His infallible wisdom He would deem fit. The reference in the last sentence of the verse may be to the possibility of the creatures living on earth and in heavenly bodies becoming united at some future time.
c
30:23.
2656
The verse embodies a unique testimony to the Divine origin of the Qur’an. It was not possible for any human being, much less for an unlettered son of the desert, to say, as far back as 1400 years, when the science of astronomy was yet in its infancy, that apart from our planet, life in some form or other existed in heavenly bodies. It was reserved for the Qur’an to disclose this great and marvellous scientific truth as the words of this verse, of whatever living creatures He has spread forth in both, show. The reference in the words, He has the power to gather them together may be to the possibility of the creatures living on earth and in the heavenly bodies becoming united in some future time. Recent archaeological investigations have revealed that "Dropas" or visitors from the heaven came down upon this earth 12,000 years ago' (The Pakistan Times, dated 13-8-1967).
فِيهِمَا عَيْنَانِ تَجْرِيَانِ
“两个川流不息的泉源” 可以是对安拉应尽的义务 (حُقُوقُ الله, Huququllah) 和穆斯林对人类应尽的义务 (حُقُوقُ الْعِبَاد, Huququl-‘Ibad), 这些都是信者在今生要彻底而忠诚地履行的。这两个义务的履行会化为后世的两个泉源。因为真正的信者继续不断地履行这些义务, 源泉被描写成永远涌流。
The two fountains flowing freely may be the spiritual embodiments of Huququllah (the obligations owed to God) and Huququl-‘Ibad (the obligations a Muslim owes to his fellow-beings) which the believers fully and faithfully discharge in this life. The discharge of these two obligations would assume the form of two fountains in the Hereafter. As a true believer ceaselessly continues to discharge these obligations, the fountains have been depicted as constantly flowing.
Commentary:
The "two fountains running freely" may be the spiritual embodiments of حقوق اللّٰه (the obligations owed to God) and حقوق العباد (the obligations a Muslim owes to his fellow beings) which the believers had fully and faithfully discharged in this life. The discharge of these two obligations would assume the form of two fountains in the Hereafter. As a true believer ceaselessly continues to discharge these obligations, the fountains have been depicted as constantly flowing.
1361
“两个川流不息的泉源” 可以是对安拉应尽的义务 (حُقُوقُ الله, Huququllah) 和穆斯林对人类应尽的义务 (حُقُوقُ الْعِبَاد, Huququl-‘Ibad), 这些都是信者在今生要彻底而忠诚地履行的。这两个义务的履行会化为后世的两个泉源。因为真正的信者继续不断地履行这些义务, 源泉被描写成永远涌流。
4076
Commentary:
The "two fountains running freely" may be the spiritual embodiments of حقوق اللّٰه (the obligations owed to God) and حقوق العباد (the obligations a Muslim owes to his fellow beings) which the believers had fully and faithfully discharged in this life. The discharge of these two obligations would assume the form of two fountains in the Hereafter. As a true believer ceaselessly continues to discharge these obligations, the fountains have been depicted as constantly flowing.
2941
The two fountains flowing freely may be the spiritual embodiments of Huququllah (the obligations owed to God) and Huququl-‘Ibad (the obligations a Muslim owes to his fellow-beings) which the believers fully and faithfully discharge in this life. The discharge of these two obligations would assume the form of two fountains in the Hereafter. As a true believer ceaselessly continues to discharge these obligations, the fountains have been depicted as constantly flowing.
فِيهِمَا مِن كُلِّ فَٰكِهَةٍ زَوْجَانِ
یعنی روحانی انعام کی طرح انہیں دو اقسام کا بنایا جائے گا۔ ایک خالص اندرونی لذت والے اور ایک ظاہری شکل والے مگر روحانی۔
44:56; 52:23; 56:21.
Commentary:
Again the word زوجان (pairs) may spiritually represent two kinds of righteous works of the believers—(1) those they had done for their own spiritual advancement and (2) those services which they had rendered to their fellow beings.
a
44:56; 52:23; 56:21.
1362
“成双” 这词再次比喻为信者的两种正直的工作--------(1) 为自己的精神进展所做的工作, (2) 为人类所作的服务。
2
یعنی روحانی انعام کی طرح انہیں دو اقسام کا بنایا جائے گا۔ ایک خالص اندرونی لذت والے اور ایک ظاہری شکل والے مگر روحانی۔
a
44:56; 52:23; 56:21.
4077
Commentary:
Again the word زوجان (pairs) may spiritually represent two kinds of righteous works of the believers—(1) those they had done for their own spiritual advancement and (2) those services which they had rendered to their fellow beings.
a
44:56; 52:23; 56:21.
2942
Again the word "pairs" may metaphorically represent two kinds of righteous works of the believers—(1) those they do for their own spiritual advancement and (2) those services which they render to their fellow-beings.
فِيهِمَا عَيْنَانِ نَضَّاخَتَانِ
在这一节和以上第51节经文中, 应允信者的泉源有两种不同的描写。第51节把那应允的泉源描写为任意而不停地流着 تَجْرِيَانِ (Tajriani)。这表示, 应允得到那一节经文所提到的泉源的信者, 要比允许得到这一切经文中所提到的泉源的信者具有更高的精神境界, 因为前一类信者为别人慷慨而不停地行善, 而没有任何报酬的意念或期望, 而后者的行善是出于自然冲动, 他们的行善主要仅局限于他们自己。所用的修词是 نَضَّاخَتٰن (Naddakhatan, 喷水的)。
In the present verse and in v.51 above, two different descriptions of the fountains and springs promised to believers have been given. In v.51 the fountains promised are described as flowing freely and ceaselessly (Tajriyani). This signifies that believers to whom springs mentioned in that verse have been promised are of a higher spiritual status than the believers to whom springs mentioned in the present verse have been promised, since the believers of former category are engaged in doing good to others ceaselessly and freely without any idea or expectation of reward while those of the latter class do good works out of natural impulse but their doing of good is mainly confined to themselves. The qualifying word used is Naddakhatan (gushing forth).
Important Words:
نضاختان (gushing forth with water) is derived from نضخ. They say نضخ الماء i.e. the water gushed forth from the fountain or boiled forth vehemently. عین نضاخة means, a copious spring of water or a spring that gushes forth or boils forth copiously (Lane).
Commentary:
In the present verse and in v. 51۱ above two different descriptions of the fountains and springs promised to believers have been given. In v. 51 fountains promised to believers have been described as flowing freely and ceaselessly while in the present verse these springs are described as gushing forth with water. This signifies that believers to whom springs mentioned in v. 51 have been promised are of a higher spiritual status than believers to whom springs mentioned in the present verse have been promised; since believers of former category are engaged in doing good to others ceaselessly and freely without any idea or expectation of reward while those of the latter class do good works out of natural impulse but the doing of good is mainly confined to themselves.
1370
在这一节和以上第51节经文中, 应允信者的泉源有两种不同的描写。第51节把那应允的泉源描写为任意而不停地流着 تَجْرِيَانِ (Tajriani)。这表示, 应允得到那一节经文所提到的泉源的信者, 要比允许得到这一切经文中所提到的泉源的信者具有更高的精神境界, 因为前一类信者为别人慷慨而不停地行善, 而没有任何报酬的意念或期望, 而后者的行善是出于自然冲动, 他们的行善主要仅局限于他们自己。所用的修词是 نَضَّاخَتٰن (Naddakhatan, 喷水的)。
4084
Important Words:
نضاختان (gushing forth with water) is derived from نضخ. They say نضخ الماء i.e. the water gushed forth from the fountain or boiled forth vehemently. عین نضاخة means, a copious spring of water or a spring that gushes forth or boils forth copiously (Lane).
Commentary:
In the present verse and in v. 51۱ above two different descriptions of the fountains and springs promised to believers have been given. In v. 51 fountains promised to believers have been described as flowing freely and ceaselessly while in the present verse these springs are described as gushing forth with water. This signifies that believers to whom springs mentioned in v. 51 have been promised are of a higher spiritual status than believers to whom springs mentioned in the present verse have been promised; since believers of former category are engaged in doing good to others ceaselessly and freely without any idea or expectation of reward while those of the latter class do good works out of natural impulse but the doing of good is mainly confined to themselves.
2950
In the present verse and in v.51 above, two different descriptions of the fountains and springs promised to believers have been given. In v.51 the fountains promised are described as flowing freely and ceaselessly (Tajriyani). This signifies that believers to whom springs mentioned in that verse have been promised are of a higher spiritual status than the believers to whom springs mentioned in the present verse have been promised, since the believers of former category are engaged in doing good to others ceaselessly and freely without any idea or expectation of reward while those of the latter class do good works out of natural impulse but their doing of good is mainly confined to themselves. The qualifying word used is Naddakhatan (gushing forth).
فِيهِمَا فَٰكِهَةٌ وَنَخْلٌ وَرُمَّانٌ
36:58; 38:52; 43:74.
36:58; 38:52; 43:74.
36:58; 38:52; 43:74.
Commentary:
Whereas in the "Gardens" referred to in v. 47 are to be found fruits of every kind in pairs (v. 53) fruits in the "Garden" mentioned in this verse are of a limited variety, especially dates and pomegranates.
a
36:58; 38:52; 43:74.
a
36:58; 38:52; 43:74.
4085
Commentary:
Whereas in the "Gardens" referred to in v. 47 are to be found fruits of every kind in pairs (v. 53) fruits in the "Garden" mentioned in this verse are of a limited variety, especially dates and pomegranates.
a
36:58; 38:52; 43:74.