ہَیِّنٌ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "ہَیِّنٌ".
قَالَ کَذٰلِکَ قَالَ رَبُّکَ ہُوَ عَلَیَّ ہَیِّنٌ وَّقَدۡ خَلَقۡتُکَ مِنۡ قَبۡلُ وَلَمۡ تَکُ شَیۡـًٔا
3:41, 48; 19:22; 51:31.
3:41, 48; 19:22; 51:31.
3:41, 48; 19:22; 51:31.
Commentary:
The words, and indeed I created thee before, when thou wast nothing, primarily refer to the spiritual creation of Zachariah rather than to his physical creation. There seems to be no point in referring to an ordinary everyday physical phenomenon of the creation of one individual. If God had intended to refer to the phenomenon of physical creation, He would have referred to the creation of the whole universe and not to the creation of Zachariah alone. In fact, the present verse is an answer to the surprise of Zachariah expressed in the previous verses. Zachariah was promised the birth of a son in his extreme old age. The son was not to be an ordinary one but was to be possessed of great spiritual powers and to be peerless in respect of certain spiritual qualities. So the reference here is to the spiritual birth of Zachariah and to his great moral qualities.
The word "he" in the expression "he said", refers to the angel who brought the glad tidings to Zachariah. In verse 8 Zachariah is mentioned as having been addressed by God; in the present verse, however, he is described as having been addressed by one angel while in 3:40 it is stated that several angels called to him. These three statements seem to be mutually contradictory and the critics of Islam like Wherry have not failed to represent this fact as such. But in reality there is no such contradiction. According to the Quran when a Divine revelation of exceptional importance descends upon a Prophet of God, a number of angels, in accordance with the nature of its importance, are made to accompany it for its safeguarding (35:2) but only one angel representing all of them and on their behalf is entrusted with the duty to convey the Divine revelation to the Prophet. Thus the speaking of one angel means the speaking of all of them and therefore to say that one or many angels spoke to a Prophet makes no difference. Similarly, there is no contradiction in the words "God said" or "the angels said", because angels only speak to a Prophet as God’s representatives and as His servants convey to him the Divine Message.
b
3:41, 48; 19:22; 51:31.
a
3:41, 48; 19:22; 51:31.
2154
Commentary:
The words, and indeed I created thee before, when thou wast nothing, primarily refer to the spiritual creation of Zachariah rather than to his physical creation. There seems to be no point in referring to an ordinary everyday physical phenomenon of the creation of one individual. If God had intended to refer to the phenomenon of physical creation, He would have referred to the creation of the whole universe and not to the creation of Zachariah alone. In fact, the present verse is an answer to the surprise of Zachariah expressed in the previous verses. Zachariah was promised the birth of a son in his extreme old age. The son was not to be an ordinary one but was to be possessed of great spiritual powers and to be peerless in respect of certain spiritual qualities. So the reference here is to the spiritual birth of Zachariah and to his great moral qualities.
The word "he" in the expression "he said", refers to the angel who brought the glad tidings to Zachariah. In verse 8 Zachariah is mentioned as having been addressed by God; in the present verse, however, he is described as having been addressed by one angel while in 3:40 it is stated that several angels called to him. These three statements seem to be mutually contradictory and the critics of Islam like Wherry have not failed to represent this fact as such. But in reality there is no such contradiction. According to the Quran when a Divine revelation of exceptional importance descends upon a Prophet of God, a number of angels, in accordance with the nature of its importance, are made to accompany it for its safeguarding (35:2) but only one angel representing all of them and on their behalf is entrusted with the duty to convey the Divine revelation to the Prophet. Thus the speaking of one angel means the speaking of all of them and therefore to say that one or many angels spoke to a Prophet makes no difference. Similarly, there is no contradiction in the words "God said" or "the angels said", because angels only speak to a Prophet as God’s representatives and as His servants convey to him the Divine Message.
d
3:41, 48; 19:22; 51:31.
قَالَ کَذٰلِکِ قَالَ رَبُّکِ ہُوَ عَلَیَّ ہَیِّنٌ ۖ وَّلِنَجۡعَلَہٗۤ اٰیَۃً لِّلنَّاسِ وَرَحۡمَۃً مِّنَّا ۚ وَکَانَ اَمۡرًا مَّقۡضِیًّا
3:41, 48; 19:22; 51:31.
یورپ کے متعدد ڈاکٹروں نے اب اس بات کا اعلان کیا ہے کہ کنواری کے بطن سے لڑکا پیدا ہونا ممکن ہی نہیں بلکہ اس کی کئی مثالیں یقینی طور پر طب سے ثابت ہو چکی ہیں۔ (تفصیل کے لئے دیکھئے تفسیر کبیر جلد پنجم صفحہ ۱۷۱ تا ۱۷۵ تفسیر سورۂ مریم)
3:41, 48; 19:22; 51:31.
The expression, that We may make him a Sign unto men, implies the fatherless birth of Jesus which was indeed a great Sign for the Israelites. It pointed to the impending transition of Prophethood from the House of Israel to that of Ishmael and constituted a warning to the Israelites that they had become spiritually so corrupt and morally so degenerate that no male among them was fit enough to become the father of a Prophet of God. It is in this sense that Jesus has also been spoken of as 'a Sign of the Hour' in the Qur’an (43:62), i.e. a Sign of the time when Prophethood was to have passed from the Israelites to the Ishmaelites.
The expression, and it is a thing decreed, means that God had decreed that a fatherless son would be born to Mary and that this Divine decree was irrevocable. The Qur’an has used two words Qadar and Qada’ to express the sense of Divine decree. The former word means designing or determining, while the latter means decreeing. When a scheme or plan is only designed to be put into execution, it is called Qadar, and when it is decreed by God that it should be carried into effect, it is named Qada’. The fatherless birth of Jesus was a Qada’ (decree) of God.
3:41, 48; 19:22; 51:31.
Important Words:
مقضیا (decreed) is derived from قضی. They say قضی امراً i.e. he decreed or ordained or commanded the thing (Lane). See also 15:67.
Commentary:
The words, It is easy for Me, signify that a most unusual and apparently impossible thing such as to cause a child to be born without the instrumentality of a father is quite easy for God to bring about. The expression, that We may make him a Sign unto men, implies the fatherless birth of Jesus. That birth was indeed a great Sign for the Israelites. It pointed to the impending transition of prophethood from the House of Israel to that of Ishmael. It also constituted a warning to the Israelites in the sense that they had become spiritually so corrupt and morally so degenerate that no male among them was fit enough to become the father of a Prophet of God. So God decreed to bring about Jesus’ birth independently of a father. Jesus had an Israelite mother only and had no father. As the final step in the process of transition, however, the Great and Noble Messenger who was to follow him was to have neither an Israelite father nor an Israelite mother. He was to appear from another people, from among the Ishmaelites, the brethren of the Israelites, in accordance with the Divine promise made to Moses (Deut. 18:18). It is in this sense that Jesus has been spoken of as 'a Sign of the Hour' in the Quran (43:62), i.e. a Sign of the time when prophethood was to have passed from the Israelites to the Ishmaelites. See also Introduction to this Surah.
Jesus has also been spoken of 'as a mercy from Us.' He was a mercy from God in the sense that he taught meekness and humility to the Jews who had become hard-hearted and conceited to the core. He was also a mercy in the sense that he came as a forerunner of the Holy Prophet who himself 'was sent as a mercy for all the worlds' (21:108). Again Jesus was a divine mercy inasmuch as he paved the way for the revelation of the Quran which has also been referred to as 'a mercy from the Lord' (29:52; 43:33). But this use of the words, 'That We may make him a Sign unto men and a mercy from Us' should not be understood to entitle Jesus to any special spiritual status. Other persons and prophets of God have also been styled 'as a mercy and a Sign from God' in the Quran (2:260; 7:74; 10:93; 21:108).
The expression, and it is a thing decreed, means that God had decreed that a fatherless son would be born to Mary and that this Divine decree was irrevocable. The Quran has used two words قدر and قضا to express the sense of Divine decree. They are sometimes erroneously taken one for the other. But while قدر means designing or determining, قضی means decreeing. When a scheme or plan is only designed to be put into execution, it is called قدر but when it is decreed by God that it should be carried into actual effect, it is named قضاء. The fatherless birth of Jesus was a قضاء (Divine decree) of God and not a قدر.
d
3:41, 48; 19:22; 51:31.
3
یورپ کے متعدد ڈاکٹروں نے اب اس بات کا اعلان کیا ہے کہ کنواری کے بطن سے لڑکا پیدا ہونا ممکن ہی نہیں بلکہ اس کی کئی مثالیں یقینی طور پر طب سے ثابت ہو چکی ہیں۔ (تفصیل کے لئے دیکھئے تفسیر کبیر جلد پنجم صفحہ ۱۷۱ تا ۱۷۵ تفسیر سورۂ مریم)
a
3:41, 48; 19:22; 51:31.
2166
Important Words:
مقضیا (decreed) is derived from قضی. They say قضی امراً i.e. he decreed or ordained or commanded the thing (Lane). See also 15:67.
Commentary:
The words, It is easy for Me, signify that a most unusual and apparently impossible thing such as to cause a child to be born without the instrumentality of a father is quite easy for God to bring about. The expression, that We may make him a Sign unto men, implies the fatherless birth of Jesus. That birth was indeed a great Sign for the Israelites. It pointed to the impending transition of prophethood from the House of Israel to that of Ishmael. It also constituted a warning to the Israelites in the sense that they had become spiritually so corrupt and morally so degenerate that no male among them was fit enough to become the father of a Prophet of God. So God decreed to bring about Jesus’ birth independently of a father. Jesus had an Israelite mother only and had no father. As the final step in the process of transition, however, the Great and Noble Messenger who was to follow him was to have neither an Israelite father nor an Israelite mother. He was to appear from another people, from among the Ishmaelites, the brethren of the Israelites, in accordance with the Divine promise made to Moses (Deut. 18:18). It is in this sense that Jesus has been spoken of as 'a Sign of the Hour' in the Quran (43:62), i.e. a Sign of the time when prophethood was to have passed from the Israelites to the Ishmaelites. See also Introduction to this Surah.
Jesus has also been spoken of 'as a mercy from Us.' He was a mercy from God in the sense that he taught meekness and humility to the Jews who had become hard-hearted and conceited to the core. He was also a mercy in the sense that he came as a forerunner of the Holy Prophet who himself 'was sent as a mercy for all the worlds' (21:108). Again Jesus was a divine mercy inasmuch as he paved the way for the revelation of the Quran which has also been referred to as 'a mercy from the Lord' (29:52; 43:33). But this use of the words, 'That We may make him a Sign unto men and a mercy from Us' should not be understood to entitle Jesus to any special spiritual status. Other persons and prophets of God have also been styled 'as a mercy and a Sign from God' in the Quran (2:260; 7:74; 10:93; 21:108).
The expression, and it is a thing decreed, means that God had decreed that a fatherless son would be born to Mary and that this Divine decree was irrevocable. The Quran has used two words قدر and قضا to express the sense of Divine decree. They are sometimes erroneously taken one for the other. But while قدر means designing or determining, قضی means decreeing. When a scheme or plan is only designed to be put into execution, it is called قدر but when it is decreed by God that it should be carried into actual effect, it is named قضاء. The fatherless birth of Jesus was a قضاء (Divine decree) of God and not a قدر.
a
3:41, 48; 19:22; 51:31.
1753
The expression, that We may make him a Sign unto men, implies the fatherless birth of Jesus which was indeed a great Sign for the Israelites. It pointed to the impending transition of Prophethood from the House of Israel to that of Ishmael and constituted a warning to the Israelites that they had become spiritually so corrupt and morally so degenerate that no male among them was fit enough to become the father of a Prophet of God. It is in this sense that Jesus has also been spoken of as 'a Sign of the Hour' in the Qur’an (43:62), i.e. a Sign of the time when Prophethood was to have passed from the Israelites to the Ishmaelites.
1754
The expression, and it is a thing decreed, means that God had decreed that a fatherless son would be born to Mary and that this Divine decree was irrevocable. The Qur’an has used two words Qadar and Qada’ to express the sense of Divine decree. The former word means designing or determining, while the latter means decreeing. When a scheme or plan is only designed to be put into execution, it is called Qadar, and when it is decreed by God that it should be carried into effect, it is named Qada’. The fatherless birth of Jesus was a Qada’ (decree) of God.