یَرَوۡنَ
Appears 8 times in Quran
Occurrences in Quran
Found 8 verses containing "یَرَوۡنَ".
وَمِنَ النَّاسِ مَنۡ یَّتَّخِذُ مِنۡ دُوۡنِ اللّٰہِ اَنۡدَادًا یُّحِبُّوۡنَہُمۡ کَحُبِّ اللّٰہِ ۖ وَالَّذِیۡنَ اٰمَنُوۡۤا اَشَدُّ حُبًّا لِّلّٰہِ ۗ وَلَوۡ یَرَی الَّذِیۡنَ ظَلَمُوۡۤا اِذۡ یَرَوۡنَ الۡعَذَابَ اَنَّ الۡقُوَّۃَ لِلّٰہِ جَمِیۡعًا وَّاَنَّ اللّٰہَ شَدِیۡدُ الۡعَذَابِ
热爱安拉是一切宗教教义的根本, 没有一门宗教曾像伊斯兰教那般着重强调对安拉的热爱。穆圣一心归向安拉, 以致阿拉伯异教徒也说他与安拉相爱。在 «古兰经» 中没有其它一个论题向对安拉的优美、慈善和其他常德被论述得如此充分和如此反复, 以致它在人类心灵中产生出对安拉抑制不住的热爱与渴望。
While dealing with the subject of idolatry the Qur’an has used four words: Nidd (like or equal); Sharik (co-partner or sharer); Ilah (worthy of worship); and Rabb (sustainer). While the first two words are used only about objects of worship other than God, the last two are used about God also. The word Nidd (like or equal) refers to such objects of worship as are supposed to be like God or equal to Him, but are contrary or opposed to Him.
Love of God is the essence of all religious teaching and no religion has laid so much emphasis on Divine love as Islam has done. The Holy Prophet was so much engrossed in God that he was spoken of by the pagan Arabs as having fallen in love with Him. No other subject has been so completely and so repeatedly dealt with in the Qur’an as God’s beauty and beneficence and such of His attributes as create an irresistible love and longing in the human soul for the Supreme Being.
Important Words:
دون (other than) is derived from دان i.e. he or it was or became low, mean or weak. دون used as an adjective means, low, mean, paltry, or contemptible; also high and noble. When used as a preposition, as in the present verse, دون gives the sense of (1) this side of, i.e. behind or lower in tank; (2) that side of, i.e. ahead or higher in rank; (3) other than (Aqrab).
انداد (objects of worship). See 2:23.
Commentary:
While dealing with the subject of idolatry the Quran makes use of the following four words: (1) ند (like or equal); (2) شریك (co-partner or sharer); (3) اله (worthy of worship); and (4) رب (sustainer). While the first two words are used only about those objects of worship that are other than God, the last two are used about God also. The word ند (like or equal) which is used in the present verse refers to such objects of worship as are supposed to be like God or equal to Him, being contrary or opposed to the true God. Among those who have set up انداد (equals) with God may be mentioned the Zoroastrians who believe in two independent gods, i.e. Ormazd, the God of Light, and Ahriman, the God of Darkness.
Love of God is the essence of all religion. In Islam it forms the central point, the pivot round which the whole Islamic teaching revolves. No religion has emphasised the love of God as much as Islam has. The Holy Prophet was so much engrossed in God that he was spoken of by the pagan Arabs as having fallen in love with Him, even as a lover falls in love with his beloved. No other subject has been so completely and so repeatedly dealt with in the Quran as God’s beauty and excellence and such of His attributes as create an irresistible love and longing in the human soul for his Lord and Master Who is spoken of in the Quran as a "Most Loving God" (11:91; 85:15). Yet Christian writers accuse Islam of being a cold and calculating religion, bereft of all love for God. Can anything be farther from the truth?
109
热爱安拉是一切宗教教义的根本, 没有一门宗教曾像伊斯兰教那般着重强调对安拉的热爱。穆圣一心归向安拉, 以致阿拉伯异教徒也说他与安拉相爱。在 «古兰经» 中没有其它一个论题向对安拉的优美、慈善和其他常德被论述得如此充分和如此反复, 以致它在人类心灵中产生出对安拉抑制不住的热爱与渴望。
172
Important Words:
دون (other than) is derived from دان i.e. he or it was or became low, mean or weak. دون used as an adjective means, low, mean, paltry, or contemptible; also high and noble. When used as a preposition, as in the present verse, دون gives the sense of (1) this side of, i.e. behind or lower in tank; (2) that side of, i.e. ahead or higher in rank; (3) other than (Aqrab).
انداد (objects of worship). See 2:23.
Commentary:
While dealing with the subject of idolatry the Quran makes use of the following four words: (1) ند (like or equal); (2) شریك (co-partner or sharer); (3) اله (worthy of worship); and (4) رب (sustainer). While the first two words are used only about those objects of worship that are other than God, the last two are used about God also. The word ند (like or equal) which is used in the present verse refers to such objects of worship as are supposed to be like God or equal to Him, being contrary or opposed to the true God. Among those who have set up انداد (equals) with God may be mentioned the Zoroastrians who believe in two independent gods, i.e. Ormazd, the God of Light, and Ahriman, the God of Darkness.
Love of God is the essence of all religion. In Islam it forms the central point, the pivot round which the whole Islamic teaching revolves. No religion has emphasised the love of God as much as Islam has. The Holy Prophet was so much engrossed in God that he was spoken of by the pagan Arabs as having fallen in love with Him, even as a lover falls in love with his beloved. No other subject has been so completely and so repeatedly dealt with in the Quran as God’s beauty and excellence and such of His attributes as create an irresistible love and longing in the human soul for his Lord and Master Who is spoken of in the Quran as a "Most Loving God" (11:91; 85:15). Yet Christian writers accuse Islam of being a cold and calculating religion, bereft of all love for God. Can anything be farther from the truth?
189
While dealing with the subject of idolatry the Qur’an has used four words: Nidd (like or equal); Sharik (co-partner or sharer); Ilah (worthy of worship); and Rabb (sustainer). While the first two words are used only about objects of worship other than God, the last two are used about God also. The word Nidd (like or equal) refers to such objects of worship as are supposed to be like God or equal to Him, but are contrary or opposed to Him.
190
Love of God is the essence of all religious teaching and no religion has laid so much emphasis on Divine love as Islam has done. The Holy Prophet was so much engrossed in God that he was spoken of by the pagan Arabs as having fallen in love with Him. No other subject has been so completely and so repeatedly dealt with in the Qur’an as God’s beauty and beneficence and such of His attributes as create an irresistible love and longing in the human soul for the Supreme Being.
اَوَلَا یَرَوۡنَ اَنَّہُمۡ یُفۡتَنُوۡنَ فِیۡ کُلِّ عَامٍ مَّرَّۃً اَوۡ مَرَّتَیۡنِ ثُمَّ لَا یَتُوۡبُوۡنَ وَلَا ہُمۡ یَذَّکَّرُوۡنَ
这节经文有助于解释9:101节经文。
The verse helps to explain 9:101.
Commentary:
The hypocrites are here asked the pertinent question: Is not the fact that events are taking place every now and then by which their faith is tried, and true and sincere Muslims are distinguished from those insincere and false, sufficient to open their eyes to the truth that God Himself is the author of Islam, and that in order to protect His religion and make it prosper, He is always separating the Faithful from the faithless, so that Muslims may become purified of all dross and impurities and Islam may come to possess a band of sincere and devoted followers. This fact alone, they are told, is sufficient to increase and strengthen the faith of those who have the seed of truth in their hearts. The verse also helps to explain 9:101 above, where it is said that God will punish the hypocrites "twice."
578
这节经文有助于解释9:101节经文。
1273
Commentary:
The hypocrites are here asked the pertinent question: Is not the fact that events are taking place every now and then by which their faith is tried, and true and sincere Muslims are distinguished from those insincere and false, sufficient to open their eyes to the truth that God Himself is the author of Islam, and that in order to protect His religion and make it prosper, He is always separating the Faithful from the faithless, so that Muslims may become purified of all dross and impurities and Islam may come to possess a band of sincere and devoted followers. This fact alone, they are told, is sufficient to increase and strengthen the faith of those who have the seed of truth in their hearts. The verse also helps to explain 9:101 above, where it is said that God will punish the hypocrites "twice."
1226
The verse helps to explain 9:101.
اَفَلَا یَرَوۡنَ اَلَّا یَرۡجِعُ اِلَیۡہِمۡ قَوۡلًا وَّلَا یَمۡلِکُ لَہُمۡ ضَرًّا وَّلَا نَفۡعًا
The calf is denounced and condemned as a deity because it does not speak to its votaries. Of what use is that god who does not answer the prayer of his worshippers (21:66, 67)? He is as dead as a log of wood. The difference between a living and a lifeless god is that the One speaks to His votaries and hears their supplications, while the other does not. The God of Islam has not ceased to speak to His true worshippers. He still speaks to them as He spoke to Adam, Abraham, Moses, Jesus and the Holy Prophet Muhammad (peace be upon them all) and will continue to do so till the end of time.
Commentary:
The calf is denounced and condemned as a deity because it does not speak to its votaries. Of what use is that god who does not answer the prayer of his worshippers (21:66-67)? He is as dead as a log of wood. The difference between a living and a lifeless god is that the One speaks to His votaries and hears their supplications while the other does not. The God of Islam has not ceased to speak to His true worshippers. He still speaks to them as He spoke to Adam, Abraham, Moses, Jesus and the Holy Prophet Muhammad (peace be upon them all) and will continue to do so till the end of time.
2303
Commentary:
The calf is denounced and condemned as a deity because it does not speak to its votaries. Of what use is that god who does not answer the prayer of his worshippers (21:66-67)? He is as dead as a log of wood. The difference between a living and a lifeless god is that the One speaks to His votaries and hears their supplications while the other does not. The God of Islam has not ceased to speak to His true worshippers. He still speaks to them as He spoke to Adam, Abraham, Moses, Jesus and the Holy Prophet Muhammad (peace be upon them all) and will continue to do so till the end of time.
1844
The calf is denounced and condemned as a deity because it does not speak to its votaries. Of what use is that god who does not answer the prayer of his worshippers (21:66, 67)? He is as dead as a log of wood. The difference between a living and a lifeless god is that the One speaks to His votaries and hears their supplications, while the other does not. The God of Islam has not ceased to speak to His true worshippers. He still speaks to them as He spoke to Adam, Abraham, Moses, Jesus and the Holy Prophet Muhammad (peace be upon them all) and will continue to do so till the end of time.
بَلۡ مَتَّعۡنَا ہٰٓؤُلَآءِ وَاٰبَآءَہُمۡ حَتّٰی طَالَ عَلَیۡہِمُ الۡعُمُرُ ۗ اَفَلَا یَرَوۡنَ اَنَّا نَاۡتِی الۡاَرۡضَ نَنۡقُصُہَا مِنۡ اَطۡرَافِہَاۤ ۚ اَفَہُمُ الۡغٰلِبُوۡنَ
57:17.
13:42.
一个民族经历长时期的兴旺发达后, 他们开始产生一种错觉, 以为他们的繁荣和发展永远不会衰退, 结果他们变得自负, 他们的心也变得冷酷无情。他们长时期的兴旺发达成为他们垮台的原因。这节经文警告不信的人不要打如意算盘, 不要妄自得意, 以为繁荣和发展会无限 (时期) 地继续下去; 并且告诉他们不要不去看那个显然的事实: 安拉在逐步而肯定地从各方面缩减他们的土地, 也就是说, 伊斯兰教正在进入他们社会的每个家庭、一切部门和阶层。
یعنی ملک کے کنارے اور نئی اولادیں مسلمانوں کے قبضہ میں آتی جاتی ہیں۔
57:17.
13:42.
When the time of the national prosperity of a people becomes prolonged, they come to labour under the misconception that their prosperity and progress will never see decline and consequently they become arrogant and their hearts are hardened. Thus prolongation of the period of their prosperity becomes the cause of their downfall. The verse warns disbelievers against the wishful thinking and false complacency that their progress and prosperity will continue indefinitely and tells them not to shut their eyes to the patent fact that God is gradually but surely reducing and curtailing the land from all its sides, i.e. Islam is making inroads into every home and all sections and strata of their society.
57:17.
13:42.
Commentary:
The verse gives the reason why disbelievers go astray and what leads them to forget and forsake the truth. It is this that when the time of the national prosperity of a people becomes prolonged, they come to labour under the misconception that their prosperity and progress will never see decline or decay and consequently they become arrogant and their hearts are hardened and they reject the message of their Prophet. Thus prolongation of the period of the prosperity of a people becomes the cause of their downfall. The verse warns disbelievers against wishful thinking and false complacency that their progress and prosperity will continue indefinitely and tells them not to shut their eyes to the patent fact that God is gradually but surely reducing and curtailing the land from all its sides i.e. Islam is making inroads into every home and all sections and strata of their society. The high and the low, the rich and the poor, the learned and the illiterate are daily joining its fold. It asks: "Does not this fact alone constitute an irrefutable proof of the truth of Islam? And in view of the sure signs of their decline and fall do they still entertain the false hope that they will continue to enjoy peace, prosperity and progress and will be able to arrest or retard the progress of Islam?" See also 13:42.
b
57:17.
c
13:42.
839
一个民族经历长时期的兴旺发达后, 他们开始产生一种错觉, 以为他们的繁荣和发展永远不会衰退, 结果他们变得自负, 他们的心也变得冷酷无情。他们长时期的兴旺发达成为他们垮台的原因。这节经文警告不信的人不要打如意算盘, 不要妄自得意, 以为繁荣和发展会无限 (时期) 地继续下去; 并且告诉他们不要不去看那个显然的事实: 安拉在逐步而肯定地从各方面缩减他们的土地, 也就是说, 伊斯兰教正在进入他们社会的每个家庭、一切部门和阶层。
1
یعنی ملک کے کنارے اور نئی اولادیں مسلمانوں کے قبضہ میں آتی جاتی ہیں۔
a
57:17.
b
13:42.
2385
Commentary:
The verse gives the reason why disbelievers go astray and what leads them to forget and forsake the truth. It is this that when the time of the national prosperity of a people becomes prolonged, they come to labour under the misconception that their prosperity and progress will never see decline or decay and consequently they become arrogant and their hearts are hardened and they reject the message of their Prophet. Thus prolongation of the period of the prosperity of a people becomes the cause of their downfall. The verse warns disbelievers against wishful thinking and false complacency that their progress and prosperity will continue indefinitely and tells them not to shut their eyes to the patent fact that God is gradually but surely reducing and curtailing the land from all its sides i.e. Islam is making inroads into every home and all sections and strata of their society. The high and the low, the rich and the poor, the learned and the illiterate are daily joining its fold. It asks: "Does not this fact alone constitute an irrefutable proof of the truth of Islam? And in view of the sure signs of their decline and fall do they still entertain the false hope that they will continue to enjoy peace, prosperity and progress and will be able to arrest or retard the progress of Islam?" See also 13:42.
a
57:17.
b
13:42.
1892
When the time of the national prosperity of a people becomes prolonged, they come to labour under the misconception that their prosperity and progress will never see decline and consequently they become arrogant and their hearts are hardened. Thus prolongation of the period of their prosperity becomes the cause of their downfall. The verse warns disbelievers against the wishful thinking and false complacency that their progress and prosperity will continue indefinitely and tells them not to shut their eyes to the patent fact that God is gradually but surely reducing and curtailing the land from all its sides, i.e. Islam is making inroads into every home and all sections and strata of their society.
یَوۡمَ یَرَوۡنَ الۡمَلٰٓئِکَۃَ لَا بُشۡرٰی یَوۡمَئِذٍ لِّلۡمُجۡرِمِیۡنَ وَیَقُوۡلُوۡنَ حِجۡرًا مَّحۡجُوۡرًا
6:9, 159.
6:9, 159.
An Arab would use the words Hijran Mahjuran when he is faced with a thing he does not like, meaning 'let it remain away from me so that I should not suffer from it' (Lane & Mufradat). In reply to their first insolent demand mentioned in the preceding verse, disbelievers are told that angels will certainly descend, but they will be angels of punishment and when they come, the disbelievers will hate the very sight of them and will pray that a strong barrier might be set up between them and the angels.
6:9,159.
Important Words:
حجرا محجورا (a strong barrier). حجر is derived from حجر (hajara) which means, he prevented, hindered, debarred, forbade or prohibited. They say لاحجرعنه i.e. there is no protection from him or it.حجر علیه means, the judge prohibited him from disposing of his property as he liked. حجر (hijrun) means, hindrance, barrier, protection, defence, prohibition, or prohibited, inviolable or sacred; any garden or walled garden; bosom; relationship that prohibits marriage; intellect or reason. ھذا حجر علیک means, this is forbidden to thee. An Arab would use the words حجرا محجورا when he is faced with a thing he does not like, meaning "let it remain away from me so that I should not suffer from it" (Lane, Mufradat & Aqrab). See also 6:139.
Commentary:
In reply to the first insolent demand the verse warns disbelievers that angels will certainly descend, but they will be angels of punishment and when they come, the disbelievers will hate the very sight of them and will pray that a strong barrier might be set up between them and the angels.
c
6:9, 159.
a
6:9,159.
2659
Important Words:
حجرا محجورا (a strong barrier). حجر is derived from حجر (hajara) which means, he prevented, hindered, debarred, forbade or prohibited. They say لاحجرعنه i.e. there is no protection from him or it.حجر علیه means, the judge prohibited him from disposing of his property as he liked. حجر (hijrun) means, hindrance, barrier, protection, defence, prohibition, or prohibited, inviolable or sacred; any garden or walled garden; bosom; relationship that prohibits marriage; intellect or reason. ھذا حجر علیک means, this is forbidden to thee. An Arab would use the words حجرا محجورا when he is faced with a thing he does not like, meaning "let it remain away from me so that I should not suffer from it" (Lane, Mufradat & Aqrab). See also 6:139.
Commentary:
In reply to the first insolent demand the verse warns disbelievers that angels will certainly descend, but they will be angels of punishment and when they come, the disbelievers will hate the very sight of them and will pray that a strong barrier might be set up between them and the angels.
c
6:9, 159.
2072
An Arab would use the words Hijran Mahjuran when he is faced with a thing he does not like, meaning 'let it remain away from me so that I should not suffer from it' (Lane & Mufradat). In reply to their first insolent demand mentioned in the preceding verse, disbelievers are told that angels will certainly descend, but they will be angels of punishment and when they come, the disbelievers will hate the very sight of them and will pray that a strong barrier might be set up between them and the angels.
اِنۡ کَادَ لَیُضِلُّنَا عَنۡ اٰلِہَتِنَا لَوۡلَاۤ اَنۡ صَبَرۡنَا عَلَیۡہَا ۚ وَسَوۡفَ یَعۡلَمُوۡنَ حِیۡنَ یَرَوۡنَ الۡعَذَابَ مَنۡ اَضَلُّ سَبِیۡلًا
فَاصۡبِرۡ کَمَا صَبَرَ اُولُوا الۡعَزۡمِ مِنَ الرُّسُلِ وَلَا تَسۡتَعۡجِل لَّہُمۡ ۚ کَاَنَّہُمۡ یَوۡمَ یَرَوۡنَ مَا یُوۡعَدُوۡنَ لَمۡ یَلۡبَثُوۡۤا اِلَّا سَاعَۃً مِّنۡ نَّہَارٍۭ ۚ بَلٰغٌ ۚ فَہَلۡ یُہۡلَکُ اِلَّا الۡقَوۡمُ الۡفٰسِقُوۡنَ
10:46; 30:56; 79:47.
So severe, swift and overwhelming will be God’s punishment for disbelievers that compared to it a whole life, spent in comfort and ease, would seem to them 'but an hour.'
10:46; 30:56; 79:47.
Commentary:
In this verse the Holy Prophet is told that with his advent a new heaven and a new earth would be born. The old decrepit order would die and a new and better one would emerge from its ruins. But before that great and glorious day his own mettle and that of his followers would be put to a severe test. They will have to bear, with patience and fortitude, like great Prophets of God, very great hardships and privations, and it is after they will come out of the ordeal triumphantly and unscathed that their cause will prevail. That would be a glorious day for believers; and for the disbelievers a time of heart-burning and gnashing of teeth. So severe and swift and overwhelming would be God’s punishment that compared to it a whole life spent in comfort and ease would seem but an "hour".
b
10:46; 30:56; 79:47.
1257
安拉对不信者的惩罚是严厉、神速而势不可挡的。因此, 相比之下, 在安逸舒适中度过的整个一生似乎 “只不过片刻而已。”
c
10:46; 30:56; 79:47.
3787A
Commentary:
In this verse the Holy Prophet is told that with his advent a new heaven and a new earth would be born. The old decrepit order would die and a new and better one would emerge from its ruins. But before that great and glorious day his own mettle and that of his followers would be put to a severe test. They will have to bear, with patience and fortitude, like great Prophets of God, very great hardships and privations, and it is after they will come out of the ordeal triumphantly and unscathed that their cause will prevail. That would be a glorious day for believers; and for the disbelievers a time of heart-burning and gnashing of teeth. So severe and swift and overwhelming would be God’s punishment that compared to it a whole life spent in comfort and ease would seem but an "hour".
a
10:46; 30:56; 79:47.
2736
So severe, swift and overwhelming will be God’s punishment for disbelievers that compared to it a whole life, spent in comfort and ease, would seem to them 'but an hour.'
مُّتَّکِئِیۡنَ فِیۡہَا عَلَی الۡاَرَآئِکِ ۖ لَا یَرَوۡنَ فِیۡہَا شَمۡسًا وَّلَا زَمۡہَرِیۡرًا
18:32; 36:57; 83:24.
20:120.
Important Words:
زمھریرا (excessive cold) is derived from زمھر. They say زمھرت العین او ازمھرت i.e. the eye became red on account of anger. ازمھر الیومmeans, the day became intensely cold. ازمھر وجھه means, his face became contracted with a stern or morose look. زمھریرmeans, cold or intense cold (Lane & Aqrab).
c
18:32; 36:57; 83:24.
d
20:120.
b
18:32; 36:57; 83:24.
c
20:120.
4487
Important Words:
زمھریرا (excessive cold) is derived from زمھر. They say زمھرت العین او ازمھرت i.e. the eye became red on account of anger. ازمھر الیومmeans, the day became intensely cold. ازمھر وجھه means, his face became contracted with a stern or morose look. زمھریرmeans, cold or intense cold (Lane & Aqrab).
b
18:32; 36:57; 83:24.
c
20:120.