وَلِمَنۡ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "وَلِمَنۡ".
قَالُوۡا نَفۡقِدُ صُوَاعَ الۡمَلِکِ وَلِمَنۡ جَآءَ بِہٖ حِمۡلُ بَعِیۡرٍ وَّاَنَا۠ بِہٖ زَعِیۡمٌ
بعض لوگ کہتے ہیں کہ ان کا پانی پینے کا برتن تھا۔ لیکن اعلان غلّہ ماپنے کے برتن کا ہوا ہے۔ معلوم ہوتا ہے یوسفؑ نے پانی پینے کا برتن رکھنا چاہا تھا لیکن غلطی سے ماپنے کا برتن رکھا گیا۔ مگر یہ توجیہ غلط ہے کیونکہ صُوَاعَ کا لفظ جو یہاں استعمال ہوا ہے اس کے معنے ماپنے کے برتن کے بھی ہیں اور پانی پینے کے برتن کے بھی۔ پس ایک ہی لفظ کا ترجمہ ماپنے کا برتن بھی ہے اور پانی پینے کا برتن بھی۔
Important Words:
صواع (measuring cup) is derived from صاع. They say, صاع الشیء i.e. he folded or doubled the thing; he twisted it or bent it. صاع الحب means, he measured the corn with the measure known as صاع. صاع القوم means, he incited the people against one another. صاع is a well-known measure for measuring corn, etc. صواع means, a certain measure for measuring corn; a cup of the kind called جام from which one drinks (Aqrab & Lane).
Commentary:
The incident mentioned in this and the contiguous verses has given rise to much controversy. It is absurd to say, as some commentators of the Quran have done, that Joseph first intentionally put the drinking cup into his brother’s sack, and then accused him of theft—an action much below his dignity, inasmuch as it represents him as guilty not only of lying but also of great injustice to his brother. The whole story has originated with the Bible from which some commentators seem to have unthinkingly borrowed it. See Genesis 44:2-15.
The Quran makes the whole matter quite clear. What Joseph is mentioned as having put into his brother’s sack was a سقایة (a drinking cup), while the vessel which was declared by the royal proclaimer to be missing was صواع (a measuring cup). Unlike the سقایة the صواع has here been called صواع الملك i.e. the measuring cup of the King because it was Government property. Joseph had himself put a سقایة (a drinking cup) into his brother’s sack without the latter’s knowledge, that it might be of use to him on the journey. But the صواع الملك i.e. the royal measuring cup which seemed to have been in Joseph’s hand when he was saying farewell to his brother happened to be placed in Benjamin’s sack by mistake, nobody knowing how it found its way there. In search for this precious thing the luggage of the whole caravan was searched, that of Benjamin last of all. But it happened to be found in his luggage along with the سقایة (drinking cup) which Joseph had himself put there. Joseph at once understood how the mistake had occurred, but, thinking that all this was God’s own plan for detaining Benjamin, he judiciously kept silent until the caravan was gone. This is how Benjamin remained behind with Joseph.
1
بعض لوگ کہتے ہیں کہ ان کا پانی پینے کا برتن تھا۔ لیکن اعلان غلّہ ماپنے کے برتن کا ہوا ہے۔ معلوم ہوتا ہے یوسفؑ نے پانی پینے کا برتن رکھنا چاہا تھا لیکن غلطی سے ماپنے کا برتن رکھا گیا۔ مگر یہ توجیہ غلط ہے کیونکہ صُوَاعَ کا لفظ جو یہاں استعمال ہوا ہے اس کے معنے ماپنے کے برتن کے بھی ہیں اور پانی پینے کے برتن کے بھی۔ پس ایک ہی لفظ کا ترجمہ ماپنے کا برتن بھی ہے اور پانی پینے کا برتن بھی۔
1574
Important Words:
صواع (measuring cup) is derived from صاع. They say, صاع الشیء i.e. he folded or doubled the thing; he twisted it or bent it. صاع الحب means, he measured the corn with the measure known as صاع. صاع القوم means, he incited the people against one another. صاع is a well-known measure for measuring corn, etc. صواع means, a certain measure for measuring corn; a cup of the kind called جام from which one drinks (Aqrab & Lane).
Commentary:
The incident mentioned in this and the contiguous verses has given rise to much controversy. It is absurd to say, as some commentators of the Quran have done, that Joseph first intentionally put the drinking cup into his brother’s sack, and then accused him of theft—an action much below his dignity, inasmuch as it represents him as guilty not only of lying but also of great injustice to his brother. The whole story has originated with the Bible from which some commentators seem to have unthinkingly borrowed it. See Genesis 44:2-15.
The Quran makes the whole matter quite clear. What Joseph is mentioned as having put into his brother’s sack was a سقایة (a drinking cup), while the vessel which was declared by the royal proclaimer to be missing was صواع (a measuring cup). Unlike the سقایة the صواع has here been called صواع الملك i.e. the measuring cup of the King because it was Government property. Joseph had himself put a سقایة (a drinking cup) into his brother’s sack without the latter’s knowledge, that it might be of use to him on the journey. But the صواع الملك i.e. the royal measuring cup which seemed to have been in Joseph’s hand when he was saying farewell to his brother happened to be placed in Benjamin’s sack by mistake, nobody knowing how it found its way there. In search for this precious thing the luggage of the whole caravan was searched, that of Benjamin last of all. But it happened to be found in his luggage along with the سقایة (drinking cup) which Joseph had himself put there. Joseph at once understood how the mistake had occurred, but, thinking that all this was God’s own plan for detaining Benjamin, he judiciously kept silent until the caravan was gone. This is how Benjamin remained behind with Joseph.
وَلِمَنۡ خَافَ مَقَامَ رَبِّہٖ جَنَّتَانِ
“两个天园” 的意思可以是 (1) 心境的安宁, 这是过着良好的生活的结果, (2) 摆脱忧虑和烦恼, 这是一生追求物质享受而来的。一个 “天园” 在于, 为了安拉而放弃今世个人的种种欲望。一个在于后世安拉惠赐的喜悦。真正的信者永远沐浴在安拉的恩泽和阳光中, 今世不会受到烦恼的干扰。这是一个人间天园, 赐给敬畏安拉的人, 让他在里面经常居住; 后世许诺的天园只是当今天园的形象, 是这种人在今生所享受的精神福祉的体现。«古兰经» (10:65; 41:32) 中所指的正是一个真正的信者的这种天园境界。“两个天园” 也可以是由 جَيْحَان (Jaihan) 和 سَيْحَان (Saihan) 两条河流所灌溉的两片肥沃的山谷; 也可以是 فُرَات (Furat) 和 نِيْل (Nil), 根据圣训的记载是天园之河。 («穆斯林圣训实录»--------Muslim) 这两片山谷在欧麦尔任哈里发时期落于穆斯林手中。
The "two gardens" may signify, (1) peace of mind which is the result of leading a good life, and (2) freedom from gnawing cares and anxieties which come in the wake of life spent in the pursuit of material pleasures and comforts. One "garden" consists in giving up one’s desires for the sake of God in this world and the other in being blessed with God’s pleasure in the next. A true believer perpetually basks in the sun of God’s grace in this life which cares cannot disturb. This is Paradise upon earth which is granted to a God- fearing man and in which he constantly dwells; the promised heaven in the next world is only an image of the present Paradise, being an embodiment of the spiritual blessings which such a one enjoys in this life. It is to this paradisiacal state of a true believer that the Qur’an refers in 10:65 and 41:32. The "two gardens" may also be the two fertile valleys watered by two sets of rivers—Jaihan and Saihan; and Furat and Nil, which according to the Hadith are the rivers of P
79:41-42.
Commentary:
The foregoing verses have dealt with the very important subject, viz. that progress and advance in material sciences which makes man devote his whole attention and effort to the pursuit of physical pleasures and comforts and leads him away from God, results in loss of mental poise and peace which in the Quranic terminology is also called Hell—another name for international conflicts and wars. In the present and the following few verses we are told that pursuit of spiritual knowledge and higher moral values gives man perfect contentment and equanimity in this life and in the Hereafter.
The "two Gardens" referred to in the present verse may signify peace of mind which is the result of leading a good life and freedom from gnawing cares and anxieties which come in the wake of life spent in the pursuit of material pleasures and comforts. One Paradise consists in giving up one’s desires for the sake of God in this world and the other in being blessed with God’s pleasure in the next. A true believer perpetually basks in the sun of God’s grace in this life which cares cannot disturb. This is Paradise upon earth which is granted to a God-fearing man and in which he constantly dwells; the promised Heaven in the next world is only an image of the present Paradise, being an embodiment of the spiritual blessings which such a man enjoys in this life. It is to this paradisiacal state of a true believer that the two Quranic verses refer, viz. "We are your friends in this life and in the Hereafter," (41:32) and "for them are glad tidings in the present life and also in the Hereafter" (10:65).
The "two Gardens" may also refer to the mighty Byzantine and Iranian Empires of which the conquest was promised to the Muslims. The Holy Prophet in a vision was given the keys of the palaces of the Emperors of Constantinople and Iran. The vision was literally fulfilled during the Caliphate of ‘Umar when these countries were conquered by Muslim armies. The fact that in a hadith, Saihan and Jaihan, the two rivers of Iran; and Furat (the Euphrates) and Nil (the Nile) have been spoken of as the rivers of Paradise (Muslim), lends powerful support to the view that the "Gardens" spoken of in the verse were the fertile valleys watered by these two sets, each of two rivers.
1359
“两个天园” 的意思可以是 (1) 心境的安宁, 这是过着良好的生活的结果, (2) 摆脱忧虑和烦恼, 这是一生追求物质享受而来的。一个 “天园” 在于, 为了安拉而放弃今世个人的种种欲望。一个在于后世安拉惠赐的喜悦。真正的信者永远沐浴在安拉的恩泽和阳光中, 今世不会受到烦恼的干扰。这是一个人间天园, 赐给敬畏安拉的人, 让他在里面经常居住; 后世许诺的天园只是当今天园的形象, 是这种人在今生所享受的精神福祉的体现。«古兰经» (10:65; 41:32) 中所指的正是一个真正的信者的这种天园境界。“两个天园” 也可以是由 جَيْحَان (Jaihan) 和 سَيْحَان (Saihan) 两条河流所灌溉的两片肥沃的山谷; 也可以是 فُرَات (Furat) 和 نِيْل (Nil), 根据圣训的记载是天园之河。 («穆斯林圣训实录»--------Muslim) 这两片山谷在欧麦尔任哈里发时期落于穆斯林手中。
b
79:41-42.
4074
Commentary:
The foregoing verses have dealt with the very important subject, viz. that progress and advance in material sciences which makes man devote his whole attention and effort to the pursuit of physical pleasures and comforts and leads him away from God, results in loss of mental poise and peace which in the Quranic terminology is also called Hell—another name for international conflicts and wars. In the present and the following few verses we are told that pursuit of spiritual knowledge and higher moral values gives man perfect contentment and equanimity in this life and in the Hereafter.
The "two Gardens" referred to in the present verse may signify peace of mind which is the result of leading a good life and freedom from gnawing cares and anxieties which come in the wake of life spent in the pursuit of material pleasures and comforts. One Paradise consists in giving up one’s desires for the sake of God in this world and the other in being blessed with God’s pleasure in the next. A true believer perpetually basks in the sun of God’s grace in this life which cares cannot disturb. This is Paradise upon earth which is granted to a God-fearing man and in which he constantly dwells; the promised Heaven in the next world is only an image of the present Paradise, being an embodiment of the spiritual blessings which such a man enjoys in this life. It is to this paradisiacal state of a true believer that the two Quranic verses refer, viz. "We are your friends in this life and in the Hereafter," (41:32) and "for them are glad tidings in the present life and also in the Hereafter" (10:65).
The "two Gardens" may also refer to the mighty Byzantine and Iranian Empires of which the conquest was promised to the Muslims. The Holy Prophet in a vision was given the keys of the palaces of the Emperors of Constantinople and Iran. The vision was literally fulfilled during the Caliphate of ‘Umar when these countries were conquered by Muslim armies. The fact that in a hadith, Saihan and Jaihan, the two rivers of Iran; and Furat (the Euphrates) and Nil (the Nile) have been spoken of as the rivers of Paradise (Muslim), lends powerful support to the view that the "Gardens" spoken of in the verse were the fertile valleys watered by these two sets, each of two rivers.
2939
The "two gardens" may signify, (1) peace of mind which is the result of leading a good life, and (2) freedom from gnawing cares and anxieties which come in the wake of life spent in the pursuit of material pleasures and comforts. One "garden" consists in giving up one’s desires for the sake of God in this world and the other in being blessed with God’s pleasure in the next. A true believer perpetually basks in the sun of God’s grace in this life which cares cannot disturb. This is Paradise upon earth which is granted to a God- fearing man and in which he constantly dwells; the promised heaven in the next world is only an image of the present Paradise, being an embodiment of the spiritual blessings which such a one enjoys in this life. It is to this paradisiacal state of a true believer that the Qur’an refers in 10:65 and 41:32. The "two gardens" may also be the two fertile valleys watered by two sets of rivers—Jaihan and Saihan; and Furat and Nil, which according to the Hadith are the rivers of P
رَّبِّ اغۡفِرۡ لِیۡ وَلِوٰلِدَیَّ وَلِمَنۡ دَخَلَ بَیۡتِیَ مُؤۡمِنًا وَّلِلۡمُؤۡمِنِیۡنَ وَالۡمُؤۡمِنٰتِ وَلَا تَزِدِ الظّٰلِمِیۡنَ اِلَّا تَبَارًۢا
14:42.
安拉的众先知满怀天生的善心。努哈的祈祷显示, 对他的反对是长时间的, 固执的, 从不停止, 他使他的人民走上正道的一切努力一定已失败, 他那为数不多的追随者一定仍然没有可能再增加, 而且他的对手们一定已超过了一切合法界限来反对和迫害他和他的追随者, 放任地干着罪恶勾当。情况一定已变成这样; 像努哈这样一个十分富有同情心的人不得不作反对他的人民的祈祷。在同样的处境中, 穆圣对他的对手们的态度呈现出鲜明的对照。在吴侯德战役中, 他被击落了两颗牙齿, 身受重伤, 大量流血, 但只听得他口里说: “一个民族平白无故伤害他们的先知, 还在他脸上涂满了鲜血, 而他无非是号召他们信奉安拉, 这样一个民族怎么得救。我的养主啊, 宽恕我的人民吧! 因为他们忘乎所以, 不知道在干些什么”。(زُرْقَانِی, Zurqani--------هِشَام, Hisham)
یعنی روحانی گھر اور طریقہ۔
14:42.
God’s Prophets are full of the milk of human kindness. Noah’s prayer shows that opposition to him must have been long, persistent and unremitting, and that all his efforts to bring his people to the right path must have proved abortive, and there must have remained no possibility for any further addition to his small following, and also that his opponents must have exceeded all legitimate bounds in opposing and persecuting him and his followers, and in indulging in evil pursuits. Matters must have come to such a pass that a man of a most compassionate disposition like Noah was constrained to pray against his people. In an identical situation the Holy Prophet’s attitude to his opponents presents a vivid contrast. In the battle of Uhud, when his two teeth were broken and he was badly wounded and bled profusely, the only words that escaped his lips were, 'How will a people get salvation who have wounded their Prophet and have smeared his face with blood for no fault, but that he calls them to God. My Lo
14:42.
a
14:42.
1496
安拉的众先知满怀天生的善心。努哈的祈祷显示, 对他的反对是长时间的, 固执的, 从不停止, 他使他的人民走上正道的一切努力一定已失败, 他那为数不多的追随者一定仍然没有可能再增加, 而且他的对手们一定已超过了一切合法界限来反对和迫害他和他的追随者, 放任地干着罪恶勾当。情况一定已变成这样; 像努哈这样一个十分富有同情心的人不得不作反对他的人民的祈祷。在同样的处境中, 穆圣对他的对手们的态度呈现出鲜明的对照。在吴侯德战役中, 他被击落了两颗牙齿, 身受重伤, 大量流血, 但只听得他口里说: “一个民族平白无故伤害他们的先知, 还在他脸上涂满了鲜血, 而他无非是号召他们信奉安拉, 这样一个民族怎么得救。我的养主啊, 宽恕我的人民吧! 因为他们忘乎所以, 不知道在干些什么”。(زُرْقَانِی, Zurqani--------هِشَام, Hisham)
3
یعنی روحانی گھر اور طریقہ۔
a
14:42.
c
14:42.
3135
God’s Prophets are full of the milk of human kindness. Noah’s prayer shows that opposition to him must have been long, persistent and unremitting, and that all his efforts to bring his people to the right path must have proved abortive, and there must have remained no possibility for any further addition to his small following, and also that his opponents must have exceeded all legitimate bounds in opposing and persecuting him and his followers, and in indulging in evil pursuits. Matters must have come to such a pass that a man of a most compassionate disposition like Noah was constrained to pray against his people. In an identical situation the Holy Prophet’s attitude to his opponents presents a vivid contrast. In the battle of Uhud, when his two teeth were broken and he was badly wounded and bled profusely, the only words that escaped his lips were, 'How will a people get salvation who have wounded their Prophet and have smeared his face with blood for no fault, but that he calls them to God. My Lo