نَّحْنُ
Appears 10 times in Quran
Occurrences in Quran
Found 10 verses containing "نَّحْنُ".
۞ قُلْ تَعَالَوْا۟ أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ ۖ أَلَّا تُشْرِكُوا۟ بِهِۦ شَيْـًٔا ۖ وَبِٱلْوَٰلِدَيْنِ إِحْسَٰنًا ۖ وَلَا تَقْتُلُوٓا۟ أَوْلَٰدَكُم مِّنْ إِمْلَٰقٍ ۖ نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ ۖ وَلَا تَقْرَبُوا۟ ٱلْفَوَٰحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ ۖ وَلَا تَقْتُلُوا۟ ٱلنَّفْسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلْحَقِّ ۚ ذَٰلِكُمْ وَصَّىٰكُم بِهِۦ لَعَلَّكُمْ تَعْقِلُونَ
6:121; 7:34.
17:32.
The injunctions which follow the word "forbidden" are what God commands us to carry out. The injunctions are expressly mentioned but the converse of them which is forbidden is implied. Thus, on the one hand, by using the word "forbidden" and, on the other, by following it up with positive commandments, the verse combines in itself both the direct injunctions and their converse. The verse may be construed in another way also. The first sentence should be taken as having ended with the words what your Lord has forbidden, and the next sentence as beginning with the word ‘Alaikum which would in this case mean, "It is enjoined on you." The verse will then read as follows: "Come, I will rehearse to you what your Lord has forbidden. It is enjoined on you that you associate not anything as partner with Him..."
4:37; 17:24.
17:32.
6:121; 7:34.
Important Words:
املاق (poverty) is derived from ملق. They say ملق الشیء i.e. he erased the thing. ملقه بالعصا means, he beat him with a stick. ملق الولد امه means, the child sucked from the breasts of his mother. املق الرجل means, the man spent all his money and became poor. املاق means, poverty or destitution (Aqrab).
Commentary:
The Quran has already given the commandments and prohibitions of the Islamic Law with regard to the fruits of the earth and the flesh of animals, in opposition to the laws devised by men. Now it gives general commandments and prohibitions.
It should be noted that the injunctions which follow the word "forbidden" are what God requires us to do, and not what He forbids us to do. Thus, it is the contrary of the injunctions given in the verse that is forbidden. The injunctions have been expressly mentioned and the converse of them which is forbidden is implied. Thus, on the one hand, by using the word "forbidden" and, on the other, by following it up with positive commandments, the verse combines in itself both the direct injunctions and their converse, and the attention of the reader has been drawn to both.
The verse may also be construed in another way. The first sentence should be taken as having finished with the words ما حرم ربکم i.e. what your Lord has forbidden, and the next sentence should be taken as beginning with the words علیکمwhich would in this case mean, "it is enjoined upon you or it is incumbent on you." The verse will then read as follows:"Come, I will rehearse to you what your Lord has forbidden. It is incumbent on you that you associate not anything as partner with Him…"
The order in which the injunctions are given in this verse is noteworthy. The injunctions begin with the words, Come, I will rehearse to you what your Lord has forbidden. The Arabic word for "Lord" is رب which means "Creator, Sustainer, and Nourisher" (see 1:2), and it is the very idea of "sustaining and nourishing" that governs the order of the injunctions here given. The first injunction, i.e. associate not anything as partner with Him, pertains to the Great Nourisher, Allah. The second injunction pertains to the lesser nourishers, viz. parents. The word احسان (doing good) expresses the idea that the service of the parents enjoined in the words, do good to parents, is to be performed in the best way possible, for احسان literally signifies "doing a thing very well." Next come those who are nourished and sustained by the "lesser nourishers", viz. children. Parents are bidden to nourish and bring up their children well, as implied in the words, kill not your children for fear of poverty. Indeed, he who neglects to bring up his children properly for fear of poverty virtually "kills" them. If it is the duty of the children to serve their parents well, it is equally the duty of the parents to bring up their children well.
The pronoun "you" in the clause, it is We Who provide for you and for them, refers to parents and the pronoun "them" refers to children, the former being put before the latter in order to draw our attention to the fact that God’s providing for the parents is a proof of the fact that He will also provide for the children.
The next injunction is contained in the words, approach not foul deeds. The word فواحش (foul deeds) is the plural of فاحشه one meaning of which is "fornication or adultery" (see 4:16), which is another form of killing one’s children; for the man who forms immoral connection with a woman other than his wife, not only destroys his seed but also neglects his own wife, which cannot but affect his begetting children in lawful wedlock. Similarly, illegitimate children born of a woman other than one’s wife are not one’s own children, nor are they properly looked after.
The words, whether open or secret, used in connection with فواحش (foul deeds) refer respectively to openly going in to prostitutes and to forming secret connections with women other than one’s wife.
Next to the relations between parents and children come brotherly and friendly relations which are referred to in the words, kill not the life which Allah has made sacred. This injunction requires us to treat our brethren and friends as well as members of our society with fairness and justice. The word "killing," it will be noted, pertains not only to actually killing but to an attempt at killing as well as causing serious injury and boycotting etc. (see meaning of قتل i.e. killing under 2:62; 3:155 & 4:158). The expression, save by right, used with regard to "killing" means "except when a man has made himself deserving of the treatment to be meted out to him." For instance, in case of murder a person will be put to death only by order of proper authority. Similarly, in case of "boycotting" a person will be boycotted only under the orders of the person or the body that possesses that power. It will not be right for any man to take the law in his own hands.
d
4:37; 17:24.
e
17:32.
f
6:121; 7:34.
a
4:37; 17:24.
b
17:32.
c
6:121; 7:34.
891
Important Words:
املاق (poverty) is derived from ملق. They say ملق الشیء i.e. he erased the thing. ملقه بالعصا means, he beat him with a stick. ملق الولد امه means, the child sucked from the breasts of his mother. املق الرجل means, the man spent all his money and became poor. املاق means, poverty or destitution (Aqrab).
Commentary:
The Quran has already given the commandments and prohibitions of the Islamic Law with regard to the fruits of the earth and the flesh of animals, in opposition to the laws devised by men. Now it gives general commandments and prohibitions.
It should be noted that the injunctions which follow the word "forbidden" are what God requires us to do, and not what He forbids us to do. Thus, it is the contrary of the injunctions given in the verse that is forbidden. The injunctions have been expressly mentioned and the converse of them which is forbidden is implied. Thus, on the one hand, by using the word "forbidden" and, on the other, by following it up with positive commandments, the verse combines in itself both the direct injunctions and their converse, and the attention of the reader has been drawn to both.
The verse may also be construed in another way. The first sentence should be taken as having finished with the words ما حرم ربکم i.e. what your Lord has forbidden, and the next sentence should be taken as beginning with the words علیکمwhich would in this case mean, "it is enjoined upon you or it is incumbent on you." The verse will then read as follows:"Come, I will rehearse to you what your Lord has forbidden. It is incumbent on you that you associate not anything as partner with Him…"
The order in which the injunctions are given in this verse is noteworthy. The injunctions begin with the words, Come, I will rehearse to you what your Lord has forbidden. The Arabic word for "Lord" is رب which means "Creator, Sustainer, and Nourisher" (see 1:2), and it is the very idea of "sustaining and nourishing" that governs the order of the injunctions here given. The first injunction, i.e. associate not anything as partner with Him, pertains to the Great Nourisher, Allah. The second injunction pertains to the lesser nourishers, viz. parents. The word احسان (doing good) expresses the idea that the service of the parents enjoined in the words, do good to parents, is to be performed in the best way possible, for احسان literally signifies "doing a thing very well." Next come those who are nourished and sustained by the "lesser nourishers", viz. children. Parents are bidden to nourish and bring up their children well, as implied in the words, kill not your children for fear of poverty. Indeed, he who neglects to bring up his children properly for fear of poverty virtually "kills" them. If it is the duty of the children to serve their parents well, it is equally the duty of the parents to bring up their children well.
The pronoun "you" in the clause, it is We Who provide for you and for them, refers to parents and the pronoun "them" refers to children, the former being put before the latter in order to draw our attention to the fact that God’s providing for the parents is a proof of the fact that He will also provide for the children.
The next injunction is contained in the words, approach not foul deeds. The word فواحش (foul deeds) is the plural of فاحشه one meaning of which is "fornication or adultery" (see 4:16), which is another form of killing one’s children; for the man who forms immoral connection with a woman other than his wife, not only destroys his seed but also neglects his own wife, which cannot but affect his begetting children in lawful wedlock. Similarly, illegitimate children born of a woman other than one’s wife are not one’s own children, nor are they properly looked after.
The words, whether open or secret, used in connection with فواحش (foul deeds) refer respectively to openly going in to prostitutes and to forming secret connections with women other than one’s wife.
Next to the relations between parents and children come brotherly and friendly relations which are referred to in the words, kill not the life which Allah has made sacred. This injunction requires us to treat our brethren and friends as well as members of our society with fairness and justice. The word "killing," it will be noted, pertains not only to actually killing but to an attempt at killing as well as causing serious injury and boycotting etc. (see meaning of قتل i.e. killing under 2:62; 3:155 & 4:158). The expression, save by right, used with regard to "killing" means "except when a man has made himself deserving of the treatment to be meted out to him." For instance, in case of murder a person will be put to death only by order of proper authority. Similarly, in case of "boycotting" a person will be boycotted only under the orders of the person or the body that possesses that power. It will not be right for any man to take the law in his own hands.
a
6:121; 7:34.
e
17:32.
928
The injunctions which follow the word "forbidden" are what God commands us to carry out. The injunctions are expressly mentioned but the converse of them which is forbidden is implied. Thus, on the one hand, by using the word "forbidden" and, on the other, by following it up with positive commandments, the verse combines in itself both the direct injunctions and their converse. The verse may be construed in another way also. The first sentence should be taken as having ended with the words what your Lord has forbidden, and the next sentence as beginning with the word ‘Alaikum which would in this case mean, "It is enjoined on you." The verse will then read as follows: "Come, I will rehearse to you what your Lord has forbidden. It is enjoined on you that you associate not anything as partner with Him..."
قَالَتْ لَهُمْ رُسُلُهُمْ إِن نَّحْنُ إِلَّا بَشَرٌ مِّثْلُكُمْ وَلَٰكِنَّ ٱللَّهَ يَمُنُّ عَلَىٰ مَن يَشَآءُ مِنْ عِبَادِهِۦ ۖ وَمَا كَانَ لَنَآ أَن نَّأْتِيَكُم بِسُلْطَٰنٍ إِلَّا بِإِذْنِ ٱللَّهِ ۚ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ
3:165; 6:125.
18:111; 41:7.
A Messenger of God who is sent for the guidance of men and to serve as a model or exemplar for them must be a man like themselves; for, without being a human being like themselves, he could not be a model for them.
18:111; 41:7.
3:165; 6:125.
Commentary:
This verse constitutes a reply to the objections of disbelievers mentioned in the preceding verse.
The reply is to the effect that a Messenger of God who is sent for the guidance of men and to serve as a model or exemplar for them must be a man like themselves; for, without being a human being like themselves, he could not be a model for them. If he were a "co-partner" of God or a so-called "son" or an angel or any other superhuman being, he could not be a model for men. So God chooses of His servants whom He pleases. There is none to set limits to His powers and choice.
The words, And it is not for us to bring you a proof except by the command of Allah, do not mean that the Messengers of God could not adduce a proof in support of their claim. They are meant only to answer the demand of disbelievers that the Prophets should prove their power and superiority over them. They are told by the Messengers that power and victory all come from God and that, as human beings, they (the Messengers) possess no superiority over them.
c
18:111; 41:7.
d
3:165; 6:125.
a
18:111; 41:7.
b
3:165; 6:125.
1666
Commentary:
This verse constitutes a reply to the objections of disbelievers mentioned in the preceding verse.
The reply is to the effect that a Messenger of God who is sent for the guidance of men and to serve as a model or exemplar for them must be a man like themselves; for, without being a human being like themselves, he could not be a model for them. If he were a "co-partner" of God or a so-called "son" or an angel or any other superhuman being, he could not be a model for men. So God chooses of His servants whom He pleases. There is none to set limits to His powers and choice.
The words, And it is not for us to bring you a proof except by the command of Allah, do not mean that the Messengers of God could not adduce a proof in support of their claim. They are meant only to answer the demand of disbelievers that the Prophets should prove their power and superiority over them. They are told by the Messengers that power and victory all come from God and that, as human beings, they (the Messengers) possess no superiority over them.
a
3:165; 6:125.
c
18:111; 41:7.
1459
A Messenger of God who is sent for the guidance of men and to serve as a model or exemplar for them must be a man like themselves; for, without being a human being like themselves, he could not be a model for them.
وَقَالَ ٱلَّذِينَ أَشْرَكُوا۟ لَوْ شَآءَ ٱللَّهُ مَا عَبَدْنَا مِن دُونِهِۦ مِن شَىْءٍ نَّحْنُ وَلَآ ءَابَآؤُنَا وَلَا حَرَّمْنَا مِن دُونِهِۦ مِن شَىْءٍ ۚ كَذَٰلِكَ فَعَلَ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ فَهَلْ عَلَى ٱلرُّسُلِ إِلَّا ٱلْبَلَٰغُ ٱلْمُبِينُ
6:149; 43:21.
5:93, 100; 24:55; 29:19; 36:18.
6:149; 43:21.
5:93,100; 24:55; 29:19; 36:18.
Commentary:
In this verse a very common but very foolish objection of disbelievers has been mentioned, viz. if God had disapproved of their beliefs and actions, He should have weaned them by force from their idolatrous doctrines and deeds. Since He has not done so, it shows that He does not disapprove of them. Before proceeding to give a detailed answer in the next verse to this manifestly absurd contention, the Quran gives a general answer in this verse. The verse purports to say that if it had been the will of God to use force, His Prophets would have forced disbelievers to give up their idolatrous beliefs and evil practices. But not a single instance is on
record of a Prophet having employed force for the propagation of his religion and for compelling people to believe in him.
e
6:149; 43:21.
f
5:93, 100; 24:55; 29:19; 36:18.
b
6:149; 43:21.
c
5:93,100; 24:55; 29:19; 36:18.
1837
Commentary:
In this verse a very common but very foolish objection of disbelievers has been mentioned, viz. if God had disapproved of their beliefs and actions, He should have weaned them by force from their idolatrous doctrines and deeds. Since He has not done so, it shows that He does not disapprove of them. Before proceeding to give a detailed answer in the next verse to this manifestly absurd contention, the Quran gives a general answer in this verse. The verse purports to say that if it had been the will of God to use force, His Prophets would have forced disbelievers to give up their idolatrous beliefs and evil practices. But not a single instance is on
record of a Prophet having employed force for the propagation of his religion and for compelling people to believe in him.
c
6:149; 43:21.
d
5:93, 100; 24:55; 29:19; 36:18.
وَلَا تَقْتُلُوٓا۟ أَوْلَٰدَكُمْ خَشْيَةَ إِمْلَٰقٍ ۖ نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ ۚ إِنَّ قَتْلَهُمْ كَانَ خِطْـًٔا كَبِيرًا
6:152.
6:152.
Those miserly parents who do not give proper education to, or provide proper food and clothing for, their children, in fact, contribute both to their physical and moral death. The verse strongly condemns such "slaying" of innocent children who, if given right kind of education and afforded proper opportunities to rise to their full stature, are likely to become very useful members of the society. The "slaying of children" may also signify the questionable practice of unnecessary birth control which is encouraged in modern society.
The words khit’ and khata’ differ in their significance. Whereas the former is intentional, the latter may both be intentional and unintentional (Aqrab). The Qur’an has used the former word to establish the fact that the slaying of children is a crime at which human nature revolts and recoils and only a person devoid of all human feelings is capable of doing it.
6:152.
Important Words:
املاق (poverty) is the noun-infinitive from ملق. They say ملق الشیء i.e. he effaced or blotted out the thing. املق الرجل means, the man spent his money so much that he became poor. املق الثوب means, he washed the cloth. They say املق الدھر ماله i.e. time took away his money from his hands. املاق means, to be or grow poor; poverty (Aqrab).
Commentary:
V. 29 enjoins the giving of wealth in charity but not in a way as to do moral injury to the recipient or to involve the giver himself in pecuniary trouble. The verse under comment condemns the begrudging of adequate funds or means for the proper education and upbringing of children and calls it a form of killing. It does not, however, refer to the Arab custom of killing girls, which is dealt with elsewhere and which is nowhere said to be due to the fear of spending money on them. Girls were slain because their birth was looked upon as a source of disgrace and humiliation for their parents (16:59, 60 & 43:18).
Evidently there hardly lives a person so foolish as actually to kill his children in order to save his money. But there is no dearth of persons even among the so-called educated and cultured classes who "kill" their children by not giving them proper food or clothing. Children of miserly parents fall victim to various kinds of diseases because they are not given the food which is essential for the proper building up of strong and healthy bodies. These children die prematurely from malnutrition. This refusal to provide proper nourishment for them is as good as killing them and has been so called.
Taking the word قتل (killing) in a figurative sense those miserly parents who do not give proper education to their children contribute to the latter’s moral and intellectual death. The verse under comment very strongly condemns such "killing" of innocent children who, if given right kind of education and also afforded proper opportunities to rise to their full stature are capable of becoming very useful members of society. It exhorts Muslims not to spare money to equip their children physically and morally for a successful and respectable life.
The word قتل (killing) has been used in the verse in order forcibly to draw attention to the various indirect ways in which some parents cause the death of their children. One such form of killing is to neglect to provide proper nourishment for pregnant women or exact heavy tasks from them during their pregnancy or in the period of suckling, which has a very adverse effect on the health of the child. By using this word the Quran emphatically has drawn attention to all those direct or indirect causes that lead to the ruining of the physical or moral health of children.
The killing of children may also take the form of birth control which, however, is permissible if, for instance, by conception the life of a pregnant woman is considered, by competent medical authority, to be in danger in the event of her giving birth to a child. The words خطا (khit’an) and خطا (khat’an) differ in their significance), the former being intentional, while the latter may both be intentional or unintentional (Aqrab). The Quran has used the former word to bring home the fact that the killing of children is a crime at which human nature recoils and only a person devoid of all human feelings is capable of committing it. The expression ان قتلھم کان خطأ کبیرا also indicates that it is not killing by a lethal weapon or by poisoning or other similar means that is meant here. This latter kind of killing has been clearly mentioned in v. 34.
b
6:152.
b
6:152.
1961
Important Words:
املاق (poverty) is the noun-infinitive from ملق. They say ملق الشیء i.e. he effaced or blotted out the thing. املق الرجل means, the man spent his money so much that he became poor. املق الثوب means, he washed the cloth. They say املق الدھر ماله i.e. time took away his money from his hands. املاق means, to be or grow poor; poverty (Aqrab).
Commentary:
V. 29 enjoins the giving of wealth in charity but not in a way as to do moral injury to the recipient or to involve the giver himself in pecuniary trouble. The verse under comment condemns the begrudging of adequate funds or means for the proper education and upbringing of children and calls it a form of killing. It does not, however, refer to the Arab custom of killing girls, which is dealt with elsewhere and which is nowhere said to be due to the fear of spending money on them. Girls were slain because their birth was looked upon as a source of disgrace and humiliation for their parents (16:59, 60 & 43:18).
Evidently there hardly lives a person so foolish as actually to kill his children in order to save his money. But there is no dearth of persons even among the so-called educated and cultured classes who "kill" their children by not giving them proper food or clothing. Children of miserly parents fall victim to various kinds of diseases because they are not given the food which is essential for the proper building up of strong and healthy bodies. These children die prematurely from malnutrition. This refusal to provide proper nourishment for them is as good as killing them and has been so called.
Taking the word قتل (killing) in a figurative sense those miserly parents who do not give proper education to their children contribute to the latter’s moral and intellectual death. The verse under comment very strongly condemns such "killing" of innocent children who, if given right kind of education and also afforded proper opportunities to rise to their full stature are capable of becoming very useful members of society. It exhorts Muslims not to spare money to equip their children physically and morally for a successful and respectable life.
The word قتل (killing) has been used in the verse in order forcibly to draw attention to the various indirect ways in which some parents cause the death of their children. One such form of killing is to neglect to provide proper nourishment for pregnant women or exact heavy tasks from them during their pregnancy or in the period of suckling, which has a very adverse effect on the health of the child. By using this word the Quran emphatically has drawn attention to all those direct or indirect causes that lead to the ruining of the physical or moral health of children.
The killing of children may also take the form of birth control which, however, is permissible if, for instance, by conception the life of a pregnant woman is considered, by competent medical authority, to be in danger in the event of her giving birth to a child. The words خطا (khit’an) and خطا (khat’an) differ in their significance), the former being intentional, while the latter may both be intentional or unintentional (Aqrab). The Quran has used the former word to bring home the fact that the killing of children is a crime at which human nature recoils and only a person devoid of all human feelings is capable of committing it. The expression ان قتلھم کان خطأ کبیرا also indicates that it is not killing by a lethal weapon or by poisoning or other similar means that is meant here. This latter kind of killing has been clearly mentioned in v. 34.
a
6:152.
1613
Those miserly parents who do not give proper education to, or provide proper food and clothing for, their children, in fact, contribute both to their physical and moral death. The verse strongly condemns such "slaying" of innocent children who, if given right kind of education and afforded proper opportunities to rise to their full stature, are likely to become very useful members of the society. The "slaying of children" may also signify the questionable practice of unnecessary birth control which is encouraged in modern society.
1614
The words khit’ and khata’ differ in their significance. Whereas the former is intentional, the latter may both be intentional and unintentional (Aqrab). The Qur’an has used the former word to establish the fact that the slaying of children is a crime at which human nature revolts and recoils and only a person devoid of all human feelings is capable of doing it.
نَّحْنُ أَعْلَمُ بِمَا يَسْتَمِعُونَ بِهِۦٓ إِذْ يَسْتَمِعُونَ إِلَيْكَ وَإِذْ هُمْ نَجْوَىٰٓ إِذْ يَقُولُ ٱلظَّٰلِمُونَ إِن تَتَّبِعُونَ إِلَّا رَجُلًا مَّسْحُورًا
25:9.
25:9.
25:9.
Commentary:
The expression نحن اعلم بما یستمعون به means that God knows full well the object of disbelievers in listening to the Holy Prophet. They listen to him in order to reject him and find fault with him. The expression may also mean that God is fully aware of the mental attitude of disbelievers to the Holy Prophet. They listen to him in a spirit of mockery and hostility.
The verse refers to some of the 'coverings' over the hearts of disbelievers, e.g. (a) they hold idolatrous beliefs; (b) they listen to the Quran in order to mock at it; (c) they look upon the Prophet as too weak to lead a successful movement; (d) they regard him as a victim of deception and (e) they consider him mad. All these various causes of the rejection of the Prophet by disbelievers are implied in the word مسحور (a victim of deception), which possesses a variety of meanings.
a
25:9.
a
25:9.
1977
Commentary:
The expression نحن اعلم بما یستمعون به means that God knows full well the object of disbelievers in listening to the Holy Prophet. They listen to him in order to reject him and find fault with him. The expression may also mean that God is fully aware of the mental attitude of disbelievers to the Holy Prophet. They listen to him in a spirit of mockery and hostility.
The verse refers to some of the 'coverings' over the hearts of disbelievers, e.g. (a) they hold idolatrous beliefs; (b) they listen to the Quran in order to mock at it; (c) they look upon the Prophet as too weak to lead a successful movement; (d) they regard him as a victim of deception and (e) they consider him mad. All these various causes of the rejection of the Prophet by disbelievers are implied in the word مسحور (a victim of deception), which possesses a variety of meanings.
a
25:9.
نَّحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُم بِٱلْحَقِّ ۚ إِنَّهُمْ فِتْيَةٌ ءَامَنُوا۟ بِرَبِّهِمْ وَزِدْنَٰهُمْ هُدًى
8:3; 47:18.
8:3; 47:18.
The verse shows that many fantastic stories were current about the Dwellers of the Cave in the Holy Prophet’s time. The truth about them, however, is that they were young men of noble conduct who had staked their all for the sake of their Lord and that their faith had steadily grown under persecution.
8:3; 47:18.
Commentary:
The verse shows that many fantastic stories were current about the Dwellers of the Cave in the Holy Prophet’s time. The truth about them, however, is that they were young men of noble conduct who had staked their all for the sake of their Lord and that their faith had steadily grown under persecution.
a
8:3; 47:18.
a
8:3; 47:18.
2054
Commentary:
The verse shows that many fantastic stories were current about the Dwellers of the Cave in the Holy Prophet’s time. The truth about them, however, is that they were young men of noble conduct who had staked their all for the sake of their Lord and that their faith had steadily grown under persecution.
a
8:3; 47:18.
1670
The verse shows that many fantastic stories were current about the Dwellers of the Cave in the Holy Prophet’s time. The truth about them, however, is that they were young men of noble conduct who had staked their all for the sake of their Lord and that their faith had steadily grown under persecution.
نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً إِن لَّبِثْتُمْ إِلَّا يَوْمًا
طَرِيْقَةُ الْقَوْم (Tariqatul-Qaum) 的意思是, 人们中间最好或最正直的人 (اَقْرَبْ, Aqrab)。 يَوْم (Yaum) 这里意示22:48中谈到的一千年以及上节经文中相应的 “十天”, 即十个世纪或一千年。يَوْم (Yaum) 还可纯粹指时间。如果依这一单词的这个意义讲, 那就是描写不信者在遭受安拉惩罚时, 他们繁荣和进步的时间只有一天, 那就是说, 时间非常短。
یعنی پوپ یا ایسا ہی کوئی بڑا مسیحی چنانچہ لغت میں طَرِیْـقَۃ ٌ کے معنے شَرِیْفُ الْقَوْمِ کے بھی لکھے ہیں یعنی سردارِ قوم (اقرب)
جب عذاب آتا ہے تو آرام اور ترقی کا وقت بہت تھوڑا معلوم ہوتا ہے۔ اسی کی طرف اس آیت میں اشارہ ہے۔
Tariqatul-Qaum means, best or most upright of the people (Aqrab). Yaum here signifies one thousand years referred to in 22:48 and corresponds to 'ten days' of the preceding verse, i.e. ten centuries or a thousand years. Yaum also means time absolutely. In this sense of the word the disbelievers, when they are seized with Divine punishment, are depicted as saying that the time of their prosperity and progress was but a day. i.e. very short.
Commentary:
یوما (a day) here signifies one thousand years referred to in 22:48 where it is said: verily, a day with thy Lord is as a thousand years of what you reckon. This یوم (a day) corresponds to عشراً (ten days) of the preceding verse, i.e. ten centuries or a thousand years.
یوم also means time absolutely. In this sense of the word the disbelievers, when they are seized with Divine punishment, are depicted as saying that the time of their prosperity and progress was but a day i.e. very short. In fact the period of ease and comfort, however long, looks very short when misfortunes and miseries overtake a person. So this word may have been used here in the sense of "a short time."
818
طَرِيْقَةُ الْقَوْم (Tariqatul-Qaum) 的意思是, 人们中间最好或最正直的人 (اَقْرَبْ, Aqrab)。 يَوْم (Yaum) 这里意示22:48中谈到的一千年以及上节经文中相应的 “十天”, 即十个世纪或一千年。يَوْم (Yaum) 还可纯粹指时间。如果依这一单词的这个意义讲, 那就是描写不信者在遭受安拉惩罚时, 他们繁荣和进步的时间只有一天, 那就是说, 时间非常短。
2
یعنی پوپ یا ایسا ہی کوئی بڑا مسیحی چنانچہ لغت میں طَرِیْـقَۃ ٌ کے معنے شَرِیْفُ الْقَوْمِ کے بھی لکھے ہیں یعنی سردارِ قوم (اقرب)
3
جب عذاب آتا ہے تو آرام اور ترقی کا وقت بہت تھوڑا معلوم ہوتا ہے۔ اسی کی طرف اس آیت میں اشارہ ہے۔
2314
Commentary:
یوما (a day) here signifies one thousand years referred to in 22:48 where it is said: verily, a day with thy Lord is as a thousand years of what you reckon. This یوم (a day) corresponds to عشراً (ten days) of the preceding verse, i.e. ten centuries or a thousand years.
یوم also means time absolutely. In this sense of the word the disbelievers, when they are seized with Divine punishment, are depicted as saying that the time of their prosperity and progress was but a day i.e. very short. In fact the period of ease and comfort, however long, looks very short when misfortunes and miseries overtake a person. So this word may have been used here in the sense of "a short time."
1850A
Tariqatul-Qaum means, best or most upright of the people (Aqrab). Yaum here signifies one thousand years referred to in 22:48 and corresponds to 'ten days' of the preceding verse, i.e. ten centuries or a thousand years. Yaum also means time absolutely. In this sense of the word the disbelievers, when they are seized with Divine punishment, are depicted as saying that the time of their prosperity and progress was but a day. i.e. very short.
وَأْمُرْ أَهْلَكَ بِٱلصَّلَوٰةِ وَٱصْطَبِرْ عَلَيْهَا ۖ لَا نَسْـَٔلُكَ رِزْقًا ۖ نَّحْنُ نَرْزُقُكَ ۗ وَٱلْعَٰقِبَةُ لِلتَّقْوَىٰ
19:56; 33:34.
19:56; 33:34.
19:56; 33:34.
Commentary:
The verse draws attention to the fact that observance of prayers is the key to all success in life and to moral and spiritual food. Prayer, in fact, is the true and real spiritual favour that God has bestowed upon man, if only he knew it.
d
19:56; 33:34.
b
19:56; 33:34.
2339
Commentary:
The verse draws attention to the fact that observance of prayers is the key to all success in life and to moral and spiritual food. Prayer, in fact, is the true and real spiritual favour that God has bestowed upon man, if only he knew it.
a
19:56; 33:34.
نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ ۖ وَمَآ أَنتَ عَلَيْهِم بِجَبَّارٍ ۖ فَذَكِّرْ بِٱلْقُرْءَانِ مَن يَخَافُ وَعِيدِ
6:108; 39:42; 42:7.
Commentary:
The verse shows that the resurrection to which reference has been made in the preceding verse was to be brought about by the preaching and teaching of the Quran. The Surah had opened with the subject of the Final Resurrection, and the great eminence and glory which the Muslims were to achieve through the Quran was advanced as an argument in its support. God, Man, Creation and Resurrection are the four pillars on which the whole edifice of the Quranic teaching stands, and the present Surah derives its importance from the fact that it has dealt with these subjects in some detail.
a
39:42; 42:7.
1296
这章经文中所提到的复活是 «古兰经» 所许下的诺言。
a
6:108; 39:42; 42:7.
3888
Commentary:
The verse shows that the resurrection to which reference has been made in the preceding verse was to be brought about by the preaching and teaching of the Quran. The Surah had opened with the subject of the Final Resurrection, and the great eminence and glory which the Muslims were to achieve through the Quran was advanced as an argument in its support. God, Man, Creation and Resurrection are the four pillars on which the whole edifice of the Quranic teaching stands, and the present Surah derives its importance from the fact that it has dealt with these subjects in some detail.
a
39:42; 42:7.
2822
The resurrection to which reference has been made in the Surah has been brought about by the Qur’an.
نَّحْنُ خَلَقْنَٰهُمْ وَشَدَدْنَآ أَسْرَهُمْ ۖ وَإِذَا شِئْنَا بَدَّلْنَآ أَمْثَٰلَهُمْ تَبْدِيلًا
56:62.
56:62.
God has created man in the best make (95:5) that he may develop and manifest in himself Divine attributes. So if the disbelievers refused to benefit by the Quranic teaching they will be replaced by another people who will.
56:62.
Commentary:
This verse, in conjunction with the verses preceding it, means that Truth will spread gradually, either that there will come about a great moral revolution in the lives of the people or if they refused to benefit by the Quranic teaching they will be replaced by another people who will carry out the Divine will and plan. God is not in a hurry to punish them because He "has created man in the best make" (95:5) that he may develop and manifest in himself Divine attributes and not that he may incur His displeasure and be punished.
d
56:62.
a
56:62.
4496
Commentary:
This verse, in conjunction with the verses preceding it, means that Truth will spread gradually, either that there will come about a great moral revolution in the lives of the people or if they refused to benefit by the Quranic teaching they will be replaced by another people who will carry out the Divine will and plan. God is not in a hurry to punish them because He "has created man in the best make" (95:5) that he may develop and manifest in himself Divine attributes and not that he may incur His displeasure and be punished.
b
56:62.
3201
God has created man in the best make (95:5) that he may develop and manifest in himself Divine attributes. So if the disbelievers refused to benefit by the Quranic teaching they will be replaced by another people who will.