وَمِنۡہَا
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "وَمِنۡہَا".
قَالَ فِیۡہَا تَحۡیَوۡنَ وَفِیۡہَا تَمُوۡتُوۡنَ وَمِنۡہَا تُخۡرَجُوۡنَ
اس آیت سے ثابت ہوتا ہے کہ کوئی انسان اس زمین سے باہر نہیں جا سکتا اور نہ آسمان پر جا سکتا ہے۔ جیسا کہ غلطی سے لوگ حضرت عیسیٰ علیہ السلام اور حضرت ادریس علیہ السلام کے متعلق یہ عقیدہ رکھتے ہیں کہ وہ آسمان پر چلے گئے۔ اگر وہ دونوں آسمان پر بیٹھے ہیں تو یا تو یہ آیت غلط ہے کہ تم اسی زمین میں زندہ رہو گے یا پھر عیسیٰ اور ادریس انسان نہیں تھے۔ اس آیت سے یہ بھی ثابت ہے کہ عیسیٰ اور ادریس اور تمام ایسے انسان جن کے متعلق کہا جاتا ہے کہ وہ آسمان پر ہیں‘ اسی زمین میں زندگی بسر کریں گے اسی میں دفن ہوں گے اور اس میں سے پھر زندہ ہو کر اٹھیں گے۔
20:56; 71:18-19.
Commentary:
Adam is warned in this verse to be careful in future; for it was in his native land that he was now to live forever.
Taken in the general sense, the verse also hints that no human being can ascend into the heavens with his physical body. Man must live and die on the earth.
a
20:56; 71:18-19.
485
以一般意思来理解, 这节经文意示没有人能够带着肉体升天。人类一定得生活并死在这地球上。
1
اس آیت سے ثابت ہوتا ہے کہ کوئی انسان اس زمین سے باہر نہیں جا سکتا اور نہ آسمان پر جا سکتا ہے۔ جیسا کہ غلطی سے لوگ حضرت عیسیٰ علیہ السلام اور حضرت ادریس علیہ السلام کے متعلق یہ عقیدہ رکھتے ہیں کہ وہ آسمان پر چلے گئے۔ اگر وہ دونوں آسمان پر بیٹھے ہیں تو یا تو یہ آیت غلط ہے کہ تم اسی زمین میں زندہ رہو گے یا پھر عیسیٰ اور ادریس انسان نہیں تھے۔ اس آیت سے یہ بھی ثابت ہے کہ عیسیٰ اور ادریس اور تمام ایسے انسان جن کے متعلق کہا جاتا ہے کہ وہ آسمان پر ہیں‘ اسی زمین میں زندگی بسر کریں گے اسی میں دفن ہوں گے اور اس میں سے پھر زندہ ہو کر اٹھیں گے۔
c
20:56; 71:18-19.
927
Commentary:
Adam is warned in this verse to be careful in future; for it was in his native land that he was now to live forever.
Taken in the general sense, the verse also hints that no human being can ascend into the heavens with his physical body. Man must live and die on the earth.
d
20:56; 71:18-19.
962
Taken in a general sense the verse hints that no human being can ascend to the heavens with his physical body. Man must live and die on this earth.
وَالۡاَنۡعٰمَ خَلَقَہَا ۗ لَکُمۡ فِیۡہَا دِفۡءٌ وَّمَنٰفِعُ وَمِنۡہَا تَاۡکُلُوۡنَ
6:143; 23:22; 36:72, 74; 40:80, 81.
6:143; 23:22; 36:72, 74; 40:80, 81.
6:143; 23:22; 36:72-74; 40:80-81.
Commentary:
This verse contains a crushing reply to man’s arrogance referred to in the previous verse. It purports to say that though he has been created by God, yet he claims to be independent of Him. As regards himself, however, he exercises control over things which he has not created and freely subjects them to his service. Nay, he does not even hesitate to take their life, asserting that, as he is superior to all creation, it is permissible for him to slaughter animals for his own use. If it is true that lower life can be sacrificed for the higher one and if it is permissible for man to exact service from animals, then with what justification can he object to God’s rule over him or to the authority of His Messenger? Why does he cavil and carp when he sees in his own case the same law enforced which he himself enforces in the case of others?
The verse may have another interpretation. In the previous verse the objections of those who found fault with God for His sending down the angels with His word upon whomsoever of His servants He pleases were answered. Disbelievers objected to God’s selection of a person of humble origin for His revelation. The answer given was that when God had bestowed His favours upon them, although they had been created from such humble and paltry matter as seminal fluid, they could not possibly object to His bestowing His favours upon a Prophet whom they regarded as humble.
e
6:143; 23:22; 36:72, 74; 40:80, 81.
a
6:143; 23:22; 36:72-74; 40:80-81.
1807
Commentary:
This verse contains a crushing reply to man’s arrogance referred to in the previous verse. It purports to say that though he has been created by God, yet he claims to be independent of Him. As regards himself, however, he exercises control over things which he has not created and freely subjects them to his service. Nay, he does not even hesitate to take their life, asserting that, as he is superior to all creation, it is permissible for him to slaughter animals for his own use. If it is true that lower life can be sacrificed for the higher one and if it is permissible for man to exact service from animals, then with what justification can he object to God’s rule over him or to the authority of His Messenger? Why does he cavil and carp when he sees in his own case the same law enforced which he himself enforces in the case of others?
The verse may have another interpretation. In the previous verse the objections of those who found fault with God for His sending down the angels with His word upon whomsoever of His servants He pleases were answered. Disbelievers objected to God’s selection of a person of humble origin for His revelation. The answer given was that when God had bestowed His favours upon them, although they had been created from such humble and paltry matter as seminal fluid, they could not possibly object to His bestowing His favours upon a Prophet whom they regarded as humble.
b
6:143; 23:22; 36:72, 74; 40:80, 81.
وَعَلَی اللّٰہِ قَصۡدُ السَّبِیۡلِ وَمِنۡہَا جَآئِرٌ ۚ وَلَوۡ شَآءَ لَہَدٰٮکُمۡ اَجۡمَعِیۡنَ
6:150; 10:100; 11:119.
6:150; 10:100; 11:119.
6:150; 10:100; 11:119.
Important Words:
قصد (qasdun—right) is derived from قصد (qasada) which means, he betook himself to it; he aimed at or sought after it. قصد فی الامر means, he pursued a right or direct course in the affair; he followed the middle and most just way in the affair; he kept within due bounds in the affair. قصد (qasd) therefore means, aim or course of a person or thing that is right; conforming or conformable to the just mean. They say, ھو علی قصد, i.e. he is following a right way or course (Lane & Aqrab).
Commentary:
The words, And upon Allah rests the showing of the right way, mean that God has made it incumbent upon Himself that He should show man the right way; or that God has taken upon Himself that He would show man the right way by following which he may attain to Him. This idea has also been expressed in 92:13 which says, Verily it is for Us to guide. The verse under comment means to say that God alone can show the way which is characterized by moderation and is free from excesses or extremes. Man, unaided by God, cannot devise such a way for himself.
This verse further tells us that, excepting those who enjoy special protection of God, every person has his prejudices and predilections. It is impossible for man to be quite free from bias or favouritism. Man-made laws therefore suffer from the defect that they tend to incline to one extreme or the other and deny some their just rights and give others more than their due. Hence a Law which has equal regard for the rights of all and which gives everyone his due, neither more nor less, can be devised and promulgated by God alone. On the contrary, as man is a slave of his sentiments, laws made by him can have regard only for his own sentiments and susceptibilities and can reflect only his own feelings to the exclusion of the feelings of other people. Only that Law can have due regard for all sorts of temperaments and dispositions and conditions and circumstances which is devised by that Being Who has created all men and Who has full knowledge of their temperaments and circumstances. He alone can maintain the right balance between men of different sentiments and ideas.
It further appears from this verse that when God has arranged to satisfy the physical needs of man, it follows as a corollary that His word should satisfy his spiritual needs also.
The words, And if He had enforced His will, He would have guided you all, suggest that if God had not undertaken to provide guidance for mankind, the only other alternative for Him would have been to make human nature such that man could not pursue a wrong course or deviate from the right path. But God in His infallible wisdom has not chosen to do so. So when He gave man the freedom and the choice to follow the right or the wrong course, He should have also revealed to him His guidance from time to time and should have helped him to avoid the wrong path in his march to the destined goal.
c
6:150; 10:100; 11:119.
a
6:150; 10:100; 11:119.
1811
Important Words:
قصد (qasdun—right) is derived from قصد (qasada) which means, he betook himself to it; he aimed at or sought after it. قصد فی الامر means, he pursued a right or direct course in the affair; he followed the middle and most just way in the affair; he kept within due bounds in the affair. قصد (qasd) therefore means, aim or course of a person or thing that is right; conforming or conformable to the just mean. They say, ھو علی قصد, i.e. he is following a right way or course (Lane & Aqrab).
Commentary:
The words, And upon Allah rests the showing of the right way, mean that God has made it incumbent upon Himself that He should show man the right way; or that God has taken upon Himself that He would show man the right way by following which he may attain to Him. This idea has also been expressed in 92:13 which says, Verily it is for Us to guide. The verse under comment means to say that God alone can show the way which is characterized by moderation and is free from excesses or extremes. Man, unaided by God, cannot devise such a way for himself.
This verse further tells us that, excepting those who enjoy special protection of God, every person has his prejudices and predilections. It is impossible for man to be quite free from bias or favouritism. Man-made laws therefore suffer from the defect that they tend to incline to one extreme or the other and deny some their just rights and give others more than their due. Hence a Law which has equal regard for the rights of all and which gives everyone his due, neither more nor less, can be devised and promulgated by God alone. On the contrary, as man is a slave of his sentiments, laws made by him can have regard only for his own sentiments and susceptibilities and can reflect only his own feelings to the exclusion of the feelings of other people. Only that Law can have due regard for all sorts of temperaments and dispositions and conditions and circumstances which is devised by that Being Who has created all men and Who has full knowledge of their temperaments and circumstances. He alone can maintain the right balance between men of different sentiments and ideas.
It further appears from this verse that when God has arranged to satisfy the physical needs of man, it follows as a corollary that His word should satisfy his spiritual needs also.
The words, And if He had enforced His will, He would have guided you all, suggest that if God had not undertaken to provide guidance for mankind, the only other alternative for Him would have been to make human nature such that man could not pursue a wrong course or deviate from the right path. But God in His infallible wisdom has not chosen to do so. So when He gave man the freedom and the choice to follow the right or the wrong course, He should have also revealed to him His guidance from time to time and should have helped him to avoid the wrong path in his march to the destined goal.
a
6:150; 10:100; 11:119.
۞ مِنۡہَا خَلَقۡنٰکُمۡ وَفِیۡہَا نُعِیۡدُکُمۡ وَمِنۡہَا نُخۡرِجُکُمۡ تَارَۃً اُخۡرٰی
7:26; 71:18, 19.
7:26; 71:18, 19.
7:26; 71:18-19.
Commentary:
The words, into it shall We cause you to return, give rise to a natural question, viz. where does human soul go after man dies and his body decays and is completely dissolved? The answer to this question as given by the Quran is that the human soul acquires a new body after its departure from its physical habitat and also an abode according to the nature of the deeds which man may have done during his life on earth. Man’s real sepulchre is the place to which God consigns his soul after death according to his works in this life. It is not the pit in which his dead body is placed. It is an abode of happiness or misery according to his spiritual condition.
The sentence, And from this earth shall We bring you forth once more, points to the supreme truth that man’s life does not end with the extinction and dissolution of his physical body, as it is pregnant with too big an import to end with the latter’s decay and death. If life had no great purpose God would not have created it, and after having created it He would not have made it subject to death unless there had been an afterlife. So if death were the end of all life, then the creation of man would have been "a mere sport and pastime" and this would have constituted a great reflection on the wisdom of God. The fact that God, the Source of all wisdom and intelligence, has done all this shows that He has not created man to return to dust after a life of merely 60 or 70 years but, on the contrary, He has created him for a better, fuller and everlasting life which he must live after he has shed the encumbrances of his physical tabernacle.
The verse also embodies a refutation of the religious beliefs of Pharaoh’s people who worshipped the stars.
a
7:26; 71:18, 19.
b
7:26; 71:18-19.
2275
Commentary:
The words, into it shall We cause you to return, give rise to a natural question, viz. where does human soul go after man dies and his body decays and is completely dissolved? The answer to this question as given by the Quran is that the human soul acquires a new body after its departure from its physical habitat and also an abode according to the nature of the deeds which man may have done during his life on earth. Man’s real sepulchre is the place to which God consigns his soul after death according to his works in this life. It is not the pit in which his dead body is placed. It is an abode of happiness or misery according to his spiritual condition.
The sentence, And from this earth shall We bring you forth once more, points to the supreme truth that man’s life does not end with the extinction and dissolution of his physical body, as it is pregnant with too big an import to end with the latter’s decay and death. If life had no great purpose God would not have created it, and after having created it He would not have made it subject to death unless there had been an afterlife. So if death were the end of all life, then the creation of man would have been "a mere sport and pastime" and this would have constituted a great reflection on the wisdom of God. The fact that God, the Source of all wisdom and intelligence, has done all this shows that He has not created man to return to dust after a life of merely 60 or 70 years but, on the contrary, He has created him for a better, fuller and everlasting life which he must live after he has shed the encumbrances of his physical tabernacle.
The verse also embodies a refutation of the religious beliefs of Pharaoh’s people who worshipped the stars.
d
7:26; 71:18, 19.
وَذَلَّلۡنٰہَا لَہُمۡ فَمِنۡہَا رَکُوۡبُہُمۡ وَمِنۡہَا یَاۡکُلُوۡنَ
6:143; 16:6; 40:80, 81.
6:143; 16:6; 40:80, 81.
6:143; 16:6; 40:80-81.
a
6:143; 16:6; 40:80, 81.
a
6:143; 16:6; 40:80-81.
a
6:143; 16:6; 40:80, 81.
اَللّٰہُ الَّذِیۡ جَعَلَ لَکُمُ الۡاَنۡعٰمَ لِتَرۡکَبُوۡا مِنۡہَا وَمِنۡہَا تَاۡکُلُوۡنَ
6:143; 16:6; 23:22; 36:72-74.
6:143; 16:6; 23:22; 36:72-74.
6:143; 16:6; 23:22; 36:72-74.
Commentary:
This and the next two verses contain a great moral lesson for man in relation to cattle and other animals which God has created for his use. The lesson is that man is not the creator of these animals and yet he exercises control over them, whereas God has created man but he refuses to acknowledge God’s control over him or the authority of His Messenger. The verse further seems to imply that when God has taken so much care to provide for the physical needs of man, He could not have ignored to make similar provision for the needs of his soul which are much more important than those of the body.
a
6:143; 16:6; 23:22; 36:72-74.
b
6:143; 16:6; 23:22; 36:72-74.
3550
Commentary:
This and the next two verses contain a great moral lesson for man in relation to cattle and other animals which God has created for his use. The lesson is that man is not the creator of these animals and yet he exercises control over them, whereas God has created man but he refuses to acknowledge God’s control over him or the authority of His Messenger. The verse further seems to imply that when God has taken so much care to provide for the physical needs of man, He could not have ignored to make similar provision for the needs of his soul which are much more important than those of the body.
b
6:143; 16:6; 23:22; 36:72-74.