وَاِنَّکَ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "وَاِنَّکَ".
تِلۡکَ اٰیٰتُ اللّٰہِ نَتۡلُوۡہَا عَلَیۡکَ بِالۡحَقِّ ۚ وَاِنَّکَ لَمِنَ الۡمُرۡسَلِیۡنَ
Commentary:
The story of Talut, Jalut and David has been fittingly concluded by God with the verse under comment to point out that these incidents have been referred to by the Quran not by way of telling a story but as divine signs in order to hint that the Prophet of Islam, being also a Messenger of God, is sure to receive at least the same help and succour as was received by His Messengers of yore.
259
Commentary:
The story of Talut, Jalut and David has been fittingly concluded by God with the verse under comment to point out that these incidents have been referred to by the Quran not by way of telling a story but as divine signs in order to hint that the Prophet of Islam, being also a Messenger of God, is sure to receive at least the same help and succour as was received by His Messengers of yore.
وَاِنَّکَ لَتَدۡعُوۡہُمۡ اِلٰی صِرٰطٍ مُّسۡتَقِیۡمٍ
وَاِنَّکَ لَتُلَقَّی الۡقُرۡاٰنَ مِنۡ لَّدُنۡ حَکِیۡمٍ عَلِیۡمٍ
The verse constitutes a clear denial of the charge that the Holy Prophet had his own ideas written down and collected in the form of a book and called it 'The Qur’an,' and is an unequivocal declaration that he received the Qur’an directly from the Wise and All-Knowing God.
Important Words:
تلقی (thou hast been given) is derived from لقی. They say لقی فلانا i.e. he met him, found him, saw him, came face to face with him. لقی فلانا الشیء (laqqa) means, he threw the thing towards him, he made him meet or experience it. See 2:38 and 24:16.
Commentary:
The verse is a clear denial of the charge that the Holy Prophet had his own ideas written down and collected in the form of a book and called it "the Quran." It also constitutes an unequivocal declaration of the fact that the Prophet learnt the Quran direct from the Wise and All-Knowing God.
2816
Important Words:
تلقی (thou hast been given) is derived from لقی. They say لقی فلانا i.e. he met him, found him, saw him, came face to face with him. لقی فلانا الشیء (laqqa) means, he threw the thing towards him, he made him meet or experience it. See 2:38 and 24:16.
Commentary:
The verse is a clear denial of the charge that the Holy Prophet had his own ideas written down and collected in the form of a book and called it "the Quran." It also constitutes an unequivocal declaration of the fact that the Prophet learnt the Quran direct from the Wise and All-Knowing God.
2146
The verse constitutes a clear denial of the charge that the Holy Prophet had his own ideas written down and collected in the form of a book and called it 'The Qur’an,' and is an unequivocal declaration that he received the Qur’an directly from the Wise and All-Knowing God.
وَکَذٰلِکَ اَوۡحَیۡنَاۤ اِلَیۡکَ رُوۡحًا مِّنۡ اَمۡرِنَا ۚ مَا کُنۡتَ تَدۡرِیۡ مَا الۡکِتٰبُ وَلَا الۡاِیۡمٰنُ وَلٰکِنۡ جَعَلۡنٰہُ نُوۡرًا نَّہۡدِیۡ بِہٖ مَنۡ نَّشَآءُ مِنۡ عِبَادِنَا ۚ وَاِنَّکَ لَتَہۡدِیۡۤ اِلٰی صِرٰطٍ مُّسۡتَقِیۡمٍ
在这里 «古兰经» 被称为 رُوْح (Ruh, 生命的呼吸) (Lane), 因为一个在道德上和精神上死亡的民族由此得到新生。
The Qur’an has been called here Ruh, (breath of life, Lane), because through it a morally and spiritually dead people received a new life.
Islam is the Life and the Light and the Way that leads to God and to the realization by man of the great and sublime object of his creation.
Important Words:
روحاً (Word) means, soul or spirit; breath of life; Divine revelation or inspiration; the Quran; angel; mercy of God; Word of God. See also 4:172 and 16:3.
Commentary:
The Quran has been called here روح because through it a morally and spiritually dead people received a new life. It gave light and life to the Arabs who in turn spread that light to the farthest ends of the earth.
1216
在这里 «古兰经» 被称为 رُوْح (Ruh, 生命的呼吸) (Lane), 因为一个在道德上和精神上死亡的民族由此得到新生。
3638
Important Words:
روحاً (Word) means, soul or spirit; breath of life; Divine revelation or inspiration; the Quran; angel; mercy of God; Word of God. See also 4:172 and 16:3.
Commentary:
The Quran has been called here روح because through it a morally and spiritually dead people received a new life. It gave light and life to the Arabs who in turn spread that light to the farthest ends of the earth.
2666
The Qur’an has been called here Ruh, (breath of life, Lane), because through it a morally and spiritually dead people received a new life.
2667
Islam is the Life and the Light and the Way that leads to God and to the realization by man of the great and sublime object of his creation.
وَاِنَّکَ لَعَلٰی خُلُقٍ عَظِیۡمٍ
这节经文进一步雄辩地注释了强加于穆圣的所谓疯狂性的指控是非常愚蠢的。经文说, 穆圣不仅不是一个疯狂的人, 而且是一个最高贵、最崇高的人。他充分具有道德上的一切美德, 使他成为创造他的安拉的完美影像。他完整地体现了人能够具有的道德上一切美好的品质。所有这些高贵的道德品质融合在他身上成为一个完美而和谐的整体。有一次, 有人请穆圣的赋有天资的妻子阿依莎 (عَائِشَة, ‘A’ishah) 讲讲有关穆圣的品德, 她说: “他具有 «古兰经» 中所讲的作为安拉的真正仆人的特殊标志的道德上的一切美德。” («布哈里圣训实录»)
یہ تیسری شہادت آپ کے مجنون نہ ہونے کی بیان کی اور فرمایا کہ مجنون تو لغو کام کرتا ہے مگر محمد رسول اللہ صلی اللہ علیہ وسلم بہترین اخلاق دکھاتے ہیں پھر ان کو پاگل کس طرح کہا جاتا ہے۔
This verse constitutes a further eloquent commentary on the charge of madness, imputed to the Holy Prophet, as being foolish. The Prophet, it says, not only is not a maniac but is the noblest and sublimest of men, possessing in full measure all those moral excellences that combine to make their possessor a perfect image of his Creator. He is a complete embodiment of all good moral qualities that a man is capable of possessing. All the high moral qualities are blended in his person in a perfect and harmonious whole. ‘A’ishah, the Prophet’s talented spouse, when once asked to shed some light on the Prophet’s morals, said, 'He possessed all those moral excellences which are mentioned in the Qur’an as the special marks of a true servant of God' (Bukhari).
Commentary:
This verse constitutes a further eloquent commentary on the charge of madness imputed to the Holy Prophet. It purports to say that the Prophet, not only is not a maniac but is the noblest and sublimest of men possessing in full measure all those moral excellences that combine to make their possessor a perfect image of his Creator. The Holy Prophet’s humanity was of the most perfect character. He was a complete embodiment of all good moral qualities that a man is capable of possessing. It is to this aspect of the Holy Prophet’s greatness that his talented wife, ‘A’ishah, referred, when, on being asked to shed some light on the Prophet’s habits and morals she said کان خلقه القران i.e. he possessed all those moral excellences which are mentioned in the Quran as the special marks of its true followers (Bukhari). See also 20:2 & 33:22.
1457
这节经文进一步雄辩地注释了强加于穆圣的所谓疯狂性的指控是非常愚蠢的。经文说, 穆圣不仅不是一个疯狂的人, 而且是一个最高贵、最崇高的人。他充分具有道德上的一切美德, 使他成为创造他的安拉的完美影像。他完整地体现了人能够具有的道德上一切美好的品质。所有这些高贵的道德品质融合在他身上成为一个完美而和谐的整体。有一次, 有人请穆圣的赋有天资的妻子阿依莎 (عَائِشَة, ‘A’ishah) 讲讲有关穆圣的品德, 她说: “他具有 «古兰经» 中所讲的作为安拉的真正仆人的特殊标志的道德上的一切美德。” («布哈里圣训实录»)
3
یہ تیسری شہادت آپ کے مجنون نہ ہونے کی بیان کی اور فرمایا کہ مجنون تو لغو کام کرتا ہے مگر محمد رسول اللہ صلی اللہ علیہ وسلم بہترین اخلاق دکھاتے ہیں پھر ان کو پاگل کس طرح کہا جاتا ہے۔
4311
Commentary:
This verse constitutes a further eloquent commentary on the charge of madness imputed to the Holy Prophet. It purports to say that the Prophet, not only is not a maniac but is the noblest and sublimest of men possessing in full measure all those moral excellences that combine to make their possessor a perfect image of his Creator. The Holy Prophet’s humanity was of the most perfect character. He was a complete embodiment of all good moral qualities that a man is capable of possessing. It is to this aspect of the Holy Prophet’s greatness that his talented wife, ‘A’ishah, referred, when, on being asked to shed some light on the Prophet’s habits and morals she said کان خلقه القران i.e. he possessed all those moral excellences which are mentioned in the Quran as the special marks of its true followers (Bukhari). See also 20:2 & 33:22.
3091
This verse constitutes a further eloquent commentary on the charge of madness, imputed to the Holy Prophet, as being foolish. The Prophet, it says, not only is not a maniac but is the noblest and sublimest of men, possessing in full measure all those moral excellences that combine to make their possessor a perfect image of his Creator. He is a complete embodiment of all good moral qualities that a man is capable of possessing. All the high moral qualities are blended in his person in a perfect and harmonious whole. ‘A’ishah, the Prophet’s talented spouse, when once asked to shed some light on the Prophet’s morals, said, 'He possessed all those moral excellences which are mentioned in the Qur’an as the special marks of a true servant of God' (Bukhari).