وَکَاَیِّنۡ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "وَکَاَیِّنۡ".
وَکَاَیِّنۡ مِّنۡ نَّبِیٍّ قٰتَلَ مَعَہٗ رِبِّیُّوۡنَ کَثِیۡرٌ فَمَا وَہَنُوۡا لِمَاۤ اَصَابَہُمۡ فِیۡ سَبِیۡلِ اللّٰہِ وَمَا ضَعُفُوۡا وَمَا اسۡتَکَانُوۡا ۗ وَاللّٰہُ یُحِبُّ الصّٰبِرِیۡنَ
4:105.
لغت میں لکھا ہے اَلرِّبِّیُّ بِالْکَسْرِ وَاحِدُ الرِّبِّیِیْنَ وَ ھُمُ الْاُلُوْفُ مِنَ النَّاسِ کہ رِبِّیْ‘ رِبِّیِّیْنَ کا مفرد ہے اور اس کے معنے ہیں بہت سے لوگ۔ (اقرب الموارد)
4:105.
Ribbiyyun is the plural of Ribbiyy which is derived from Rabba for which see 1:2. Ribbiyy means, one related to Ribbah, i.e. a company or a large company or a numerous company. Thus the word means, those forming a large company or a large body of persons. The word also signifies learned, pious and patient men (Lane).
3:146.
Important Words:
ربیون (companies of followers) is the plural of ربی (ribbi) which is derived from رب for which see 1:2. ربی means, one related to ربة i.e. company or a large company or a numerous company. Thus ربیون means, those forming a large company or a large body of persons, i.e. followers (Aqrab). It also signifies learned, pious and patient men (Lane).
استکانوا (did humiliate themselves) is derived from سکن which means, he or it became still or stationary; or the word is derived from کان which means, he or it came into existence; or he or it was in a certain condition. استکان means, he was or became lowly, humble, humiliated, or in a state of abasement (Aqrab).
Commentary:
The verse exhorts believers to profit by the good example set by their righteous predecessors. The latter were not found lacking in preparations for fighting in the cause of Allah, nor were they slack in actual fighting or wanting in steadfastness.
b
4:105.
2
لغت میں لکھا ہے اَلرِّبِّیُّ بِالْکَسْرِ وَاحِدُ الرِّبِّیِیْنَ وَ ھُمُ الْاُلُوْفُ مِنَ النَّاسِ کہ رِبِّیْ‘ رِبِّیِّیْنَ کا مفرد ہے اور اس کے معنے ہیں بہت سے لوگ۔ (اقرب الموارد)
b
3:146.
430
Important Words:
ربیون (companies of followers) is the plural of ربی (ribbi) which is derived from رب for which see 1:2. ربی means, one related to ربة i.e. company or a large company or a numerous company. Thus ربیون means, those forming a large company or a large body of persons, i.e. followers (Aqrab). It also signifies learned, pious and patient men (Lane).
استکانوا (did humiliate themselves) is derived from سکن which means, he or it became still or stationary; or the word is derived from کان which means, he or it came into existence; or he or it was in a certain condition. استکان means, he was or became lowly, humble, humiliated, or in a state of abasement (Aqrab).
Commentary:
The verse exhorts believers to profit by the good example set by their righteous predecessors. The latter were not found lacking in preparations for fighting in the cause of Allah, nor were they slack in actual fighting or wanting in steadfastness.
b
4:105.
495
Ribbiyyun is the plural of Ribbiyy which is derived from Rabba for which see 1:2. Ribbiyy means, one related to Ribbah, i.e. a company or a large company or a numerous company. Thus the word means, those forming a large company or a large body of persons. The word also signifies learned, pious and patient men (Lane).
وَکَاَیِّنۡ مِّنۡ اٰیَۃٍ فِی السَّمٰوٰتِ وَالۡاَرۡضِ یَمُرُّوۡنَ عَلَیۡہَا وَہُمۡ عَنۡہَا مُعۡرِضُوۡنَ
21:33; 23:67.
21:33; 23:67.
The verse points to a fundamental difference between the attitude of a believer and a disbeliever. Whereas the believer goes about with his eyes open and is ready to grasp the slightest Divine hint, the disbeliever behaves like a blind man, refusing to benefit even from clear and manifest Signs.
21:33; 23:67.
Commentary:
The verse points to a fundamental difference between the attitude of a believer and a disbeliever. Whereas the former goes about with his eyes open and is ready to grasp the slightest divine hint, the latter behaves like a blind man, refusing to benefit even from clear and manifest signs. Both of them are endowed with identical faculties and natural powers, but whereas the believer makes proper use of them, the disbeliever does not.
f
21:33; 23:67.
a
21:33; 23:67.
1605
Commentary:
The verse points to a fundamental difference between the attitude of a believer and a disbeliever. Whereas the former goes about with his eyes open and is ready to grasp the slightest divine hint, the latter behaves like a blind man, refusing to benefit even from clear and manifest signs. Both of them are endowed with identical faculties and natural powers, but whereas the believer makes proper use of them, the disbeliever does not.
d
21:33; 23:67.
1416
The verse points to a fundamental difference between the attitude of a believer and a disbeliever. Whereas the believer goes about with his eyes open and is ready to grasp the slightest Divine hint, the disbeliever behaves like a blind man, refusing to benefit even from clear and manifest Signs.
وَکَاَیِّنۡ مِّنۡ قَرۡیَۃٍ اَمۡلَیۡتُ لَہَا وَہِیَ ظَالِمَۃٌ ثُمَّ اَخَذۡتُہَا وَاِلَیَّ الۡمَصِیۡرُ
Commentary:
The verse is of general application but it specially alludes to the punishment in store for the peoples mentioned in the preceding verses.
2478
Commentary:
The verse is of general application but it specially alludes to the punishment in store for the peoples mentioned in the preceding verses.
وَکَاَیِّنۡ مِّنۡ دَآبَّۃٍ لَّا تَحۡمِلُ رِزۡقَہَا اللّٰہُ یَرۡزُقُہَا وَاِیَّاکُمۡ ۚ وَہُوَ السَّمِیۡعُ الۡعَلِیۡمُ
11:7.
یعنی بظاہر انسان کمائی کرکے رزق حاصل کرتا ہے مگر جانور اور کیڑے مکوڑے گھاس پھونس یا اپنے سے باریک کیڑے کھا کر گزارہ کرتے ہیں۔ پس جانوروں کے لئے رزق مہیا کرنا بتاتا ہے کہ انسان کے لئے بھی خدا ہی رزق مہیا کر رہا ہے اور اس کی کمائی صرف ایک پردہ ہے۔
11:7.
When even animals and birds do not go without food, it is inconceivable that man, who is God’s noblest creation and its acme and apex, should starve.
11:7.
Commentary:
In this verse the believers are further told that if they have to leave their hearths and homes, they should have no fear of poverty and starvation. When even animals and birds do not go without food, it is inconceivable that man who is God’s noblest creation and its acme and apex should starve, particularly when he is prepared to suffer all this for the sake of his Creator.
d
11:7.
2
یعنی بظاہر انسان کمائی کرکے رزق حاصل کرتا ہے مگر جانور اور کیڑے مکوڑے گھاس پھونس یا اپنے سے باریک کیڑے کھا کر گزارہ کرتے ہیں۔ پس جانوروں کے لئے رزق مہیا کرنا بتاتا ہے کہ انسان کے لئے بھی خدا ہی رزق مہیا کر رہا ہے اور اس کی کمائی صرف ایک پردہ ہے۔
b
11:7.
2983
Commentary:
In this verse the believers are further told that if they have to leave their hearths and homes, they should have no fear of poverty and starvation. When even animals and birds do not go without food, it is inconceivable that man who is God’s noblest creation and its acme and apex should starve, particularly when he is prepared to suffer all this for the sake of his Creator.
d
11:7.
2264
When even animals and birds do not go without food, it is inconceivable that man, who is God’s noblest creation and its acme and apex, should starve.
وَکَاَیِّنۡ مِّنۡ قَرۡیَۃٍ ہِیَ اَشَدُّ قُوَّۃً مِّنۡ قَرۡیَتِکَ الَّتِیۡۤ اَخۡرَجَتۡکَ اَہۡلَکۡنٰہُمۡ فَلَا نَاصِرَ لَہُمۡ
The verse was revealed while the Holy Prophet was on his way from Mecca to Medina, having been driven out of his beloved native place, with a price on his head. He was hourly in fear of being caught, as Medina was far away and the countryside swarmed with adventurers who sought to bring him dead or alive to get the much-coveted prize. The Holy Prophet was Divinely promised a safe journey.
Commentary:
The verse constitutes a mighty prophecy. According to the majority of scholarly opinion it was revealed while the Holy Prophet was on his way from Mecca to Medina, having been driven out of his beloved native place, with a price put on his head. The Prophet was friendless and his cause seemed hopeless. He was hourly in fear of being caught, as Medina was far away and the countryside swarmed with adventurers who sought to bring him dead or alive to get the much-coveted prize. It was at that critical hour that the verse was revealed. It promised a safe journey for the Prophet and the eventual destruction of his enemies.
3798
Commentary:
The verse constitutes a mighty prophecy. According to the majority of scholarly opinion it was revealed while the Holy Prophet was on his way from Mecca to Medina, having been driven out of his beloved native place, with a price put on his head. The Prophet was friendless and his cause seemed hopeless. He was hourly in fear of being caught, as Medina was far away and the countryside swarmed with adventurers who sought to bring him dead or alive to get the much-coveted prize. It was at that critical hour that the verse was revealed. It promised a safe journey for the Prophet and the eventual destruction of his enemies.
2747
The verse was revealed while the Holy Prophet was on his way from Mecca to Medina, having been driven out of his beloved native place, with a price on his head. He was hourly in fear of being caught, as Medina was far away and the countryside swarmed with adventurers who sought to bring him dead or alive to get the much-coveted prize. The Holy Prophet was Divinely promised a safe journey.
وَکَاَیِّنۡ مِّنۡ قَرۡیَۃٍ عَتَتۡ عَنۡ اَمۡرِ رَبِّہَا وَرُسُلِہٖ فَحَاسَبۡنٰہَا حِسَابًا شَدِیۡدًا وَّعَذَّبۡنٰہَا عَذَابًا نُّکۡرًا
7:5, 6; 17:18; 21:12; 22:46.
From the subject of divorce dealt with in the preceding verses, the present verse passes on to the defiance of Divine commandments because those who defy Divine commandments, in fact, divorce themselves from God’s grace.
7:5-6; 17:18; 21:12; 22:46.
Commentary:
From the subject of divorce the verse makes a subtle diversion to the subject of defiance of God and His Messengers. In fact, in religious phraseology a woman is described as standing in the same relation to her husband as do the followers of a Prophet in relation to the Prophet. This comparison between the two relationships has been made quite clear in the last verse of Surah At-Tahrim, where disbelievers have been compared to the wife of Noah and the wife of Lot, and believers of different grades of righteousness and spirituality to the wife of Pharaoh, and to Mary, mother of Jesus.
c
7:5, 6; 17:18; 21:12; 22:46.
1442
以上几节谈了离婚的题目, 这一节经文进而谈蔑视天命, 因为那些蔑视天命的人事实上失去安拉的恩宠。
b
7:5-6; 17:18; 21:12; 22:46.
4274
Commentary:
From the subject of divorce the verse makes a subtle diversion to the subject of defiance of God and His Messengers. In fact, in religious phraseology a woman is described as standing in the same relation to her husband as do the followers of a Prophet in relation to the Prophet. This comparison between the two relationships has been made quite clear in the last verse of Surah At-Tahrim, where disbelievers have been compared to the wife of Noah and the wife of Lot, and believers of different grades of righteousness and spirituality to the wife of Pharaoh, and to Mary, mother of Jesus.
b
7:5, 6; 17:18; 21:12; 22:46.
3069
From the subject of divorce dealt with in the preceding verses, the present verse passes on to the defiance of Divine commandments because those who defy Divine commandments, in fact, divorce themselves from God’s grace.