ءَاتَيْنَٰهُ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "ءَاتَيْنَٰهُ".
وَٱتْلُ عَلَيْهِمْ نَبَأَ ٱلَّذِىٓ ءَاتَيْنَٰهُ ءَايَٰتِنَا فَٱنسَلَخَ مِنْهَا فَأَتْبَعَهُ ٱلشَّيْطَٰنُ فَكَانَ مِنَ ٱلْغَاوِينَ
بائبل اور مفسرین ایک شخص بلعم باعور کا ذکر کرتے ہیں جس کے واقعات اس مثال سے ملتے ہیں۔ مگر درحقیقت یہ ایک مثال ہے جو کوئی بھی اپنے آپ کو ایسا بنالے اس پر صادق آجائے گی اور وہی بلعم باعور بن جائے گا۔
The reference here is not to any particular individual but to all persons to whom God shows Signs through a Prophet and who reject them. Similar expressions occur elsewhere in the Qur’an (e.g., 2:18). The verse has been particularly applied to one Bal‘am bin Ba‘ura who, it is related, lived in the time of Moses and who is reported to have been a virtuous man. Pride turned his head and he ended his life in disgrace. The verse may apply also to Abu Jahl or ‘Abdullah bin Ubayy bin Salul or for that matter to every prominent leader of disbelief.
Important Words:
انسلخ (stepped away) is derived from سلخ. They say سلخ جلدھا i.e. he stripped off its skin. سلخت عنھا قمیصھا means, I pulled off or stripped off her shirt. سلخنا الشھر means, we passed the month, or passed forth from the month. One would say سلخ النبات i.e. the plant shed its foliage and became leafless and then became green again. انسلخ means, he or it became stripped, or he or it passed, or he quitted a thing entirely. They say انسلخت الحیة من قشرھا i.e. the serpent came off, or divested itself of, its slough. انسلخ منه means, he or it became altogether separated from it; or he or it quitted it entirely (Lane & Aqrab).
اتبعه (followed him up). اتبع is derived from تبع. They say تبعه i.e. he followed him or it, or he went or walked after him or it. اتبع besides giving the causative sense is also used like تبع in the sense of following. They say اتبعه i.e. he followed his footsteps; he sought him; also he overtook him (Lane).
Commentary:
The verse does not refer to any particular individual but may apply to all persons to whom God shows signs through a Prophet and who reject them. Similar expressions which do not refer to any particular individual, but are of general application, also occur elsewhere in the Quran (e.g. 2:18). The verse under comment has been applied to one Bal‘am bin Ba‘ura who, it is related, lived in the time of Moses. He is reported to have been a virtuous man, but pride turned his head and he ended in disgrace. But the verse also aptly describes also the case of Abu Jahl who had clearly seen and even admitted the truth of the Holy Prophet, but proudly and scornfully remarked that his people had never owed allegiance to the house of ‘Abd Manaf, a progenitor of the Holy Prophet. The verse may equally apply to ‘Abdullah bin Ubayy bin Salul, the arch-hypocrite, who witnessed many signs establishing the truth of the Holy Prophet and even apparently professed his faith in him, but at heart ever remained his implacable enemy.
3
بائبل اور مفسرین ایک شخص بلعم باعور کا ذکر کرتے ہیں جس کے واقعات اس مثال سے ملتے ہیں۔ مگر درحقیقت یہ ایک مثال ہے جو کوئی بھی اپنے آپ کو ایسا بنالے اس پر صادق آجائے گی اور وہی بلعم باعور بن جائے گا۔
1063
Important Words:
انسلخ (stepped away) is derived from سلخ. They say سلخ جلدھا i.e. he stripped off its skin. سلخت عنھا قمیصھا means, I pulled off or stripped off her shirt. سلخنا الشھر means, we passed the month, or passed forth from the month. One would say سلخ النبات i.e. the plant shed its foliage and became leafless and then became green again. انسلخ means, he or it became stripped, or he or it passed, or he quitted a thing entirely. They say انسلخت الحیة من قشرھا i.e. the serpent came off, or divested itself of, its slough. انسلخ منه means, he or it became altogether separated from it; or he or it quitted it entirely (Lane & Aqrab).
اتبعه (followed him up). اتبع is derived from تبع. They say تبعه i.e. he followed him or it, or he went or walked after him or it. اتبع besides giving the causative sense is also used like تبع in the sense of following. They say اتبعه i.e. he followed his footsteps; he sought him; also he overtook him (Lane).
Commentary:
The verse does not refer to any particular individual but may apply to all persons to whom God shows signs through a Prophet and who reject them. Similar expressions which do not refer to any particular individual, but are of general application, also occur elsewhere in the Quran (e.g. 2:18). The verse under comment has been applied to one Bal‘am bin Ba‘ura who, it is related, lived in the time of Moses. He is reported to have been a virtuous man, but pride turned his head and he ended in disgrace. But the verse also aptly describes also the case of Abu Jahl who had clearly seen and even admitted the truth of the Holy Prophet, but proudly and scornfully remarked that his people had never owed allegiance to the house of ‘Abd Manaf, a progenitor of the Holy Prophet. The verse may equally apply to ‘Abdullah bin Ubayy bin Salul, the arch-hypocrite, who witnessed many signs establishing the truth of the Holy Prophet and even apparently professed his faith in him, but at heart ever remained his implacable enemy.
1072
The reference here is not to any particular individual but to all persons to whom God shows Signs through a Prophet and who reject them. Similar expressions occur elsewhere in the Qur’an (e.g., 2:18). The verse has been particularly applied to one Bal‘am bin Ba‘ura who, it is related, lived in the time of Moses and who is reported to have been a virtuous man. Pride turned his head and he ended his life in disgrace. The verse may apply also to Abu Jahl or ‘Abdullah bin Ubayy bin Salul or for that matter to every prominent leader of disbelief.
وَلَمَّا بَلَغَ أَشُدَّهُۥٓ ءَاتَيْنَٰهُ حُكْمًا وَعِلْمًا ۚ وَكَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ
28:15.
28:15.
28:15.
Commentary:
The verse does not mean that Joseph attained to prophethood as soon as he became of age. The Quran generally omits intervening details and mentions only the end.
b
28:15.
b
28:15.
1526
Commentary:
The verse does not mean that Joseph attained to prophethood as soon as he became of age. The Quran generally omits intervening details and mentions only the end.
b
28:15.
فَوَجَدَا عَبْدًا مِّنْ عِبَادِنَآ ءَاتَيْنَٰهُ رَحْمَةً مِّنْ عِندِنَا وَعَلَّمْنَٰهُ مِن لَّدُنَّا عِلْمًا
اس سے مراد آنحضرت صلی اللہ علیہ وسلم کا وجود ہے جو معراج موسوی کے ذریعہ سے موسیٰ علیہ السلام کو ملا۔
Who is this "Servant of God" (‘Abd) upon whom God had bestowed mercy and whom He had taught knowledge and in search of whom Moses, in pursuance of Divine command, had undertaken such a long and difficult journey and who is the central figure and the hero of the whole story? He is none other than the Holy Prophet Muhammad—his soul having taken an embodied form in Moses’s Vision. Reasons for this are: (a) He has been called ‘Abd servant of God, in the Qur’an (2:24; 8:42; 17:2; 18:2; 25:2; 39:37; 53:11 & 72:20). In fact, he is ‘Abdullah (God’s servant) par excellence. (b) He has been spoken of as 'a mercy to the whole world' (21:108), an epithet applied in the Qur’an to none other than the Holy Prophet. (c) He was vouchsafed Divine knowledge in a very large measure (4:114; 20:115 & 27:7). (d) This "Servant of God" had told Moses that he (Moses) would not keep silent (v. 68 below), and the Holy Prophet is reported to have said, 'Would that Moses had kept silent! If
Commentary:
Who is this عبد (servant of God) in search of whom Moses, in pursuance of Divine command, had undertaken such a long and difficult journey and who is the central figure and hero of the whole story? He is none other than the Holy Prophet Muhammad –his soul having taken an embodied form in Moses’ vision. The following arguments conclusively show that he was indeed the عبد (god’s servant) mentioned in this story:
(a) The Holy Prophet has been called عبد in the Quran at several places (2:24; 8:42; 17:2; 18:2; 25:2; 39:37; 53:11 & 72:20). In fact he is عبد الله (God’s servant) par excellence, because truly speaking the stage of عبد (servant of God) is the highest stage in the spiritual development of man and the Holy Prophet had attained that stage.
(b) The words, upon whom We had bestowed Our Mercy, also clearly refer to the Holy Prophet. He has been particularly spoken of as "a mercy to the whole world" (21:108), an epithet applied in the Quran to none other than the Holy Prophet.
(c) The words, whom We had taught knowledge from Ourselves, also refer to the Holy Prophet. At several places in the Quran it is stated that he was vouchsafed divine knowledge in a very large measure (4:114; 6:92; 20:115 & 27:7).
(d) The "servant of God" had told Moses that he (Moses) would not keep silent (v. 68 below), and the Holy Prophet is reported to have said, "Would that Moses had kept silent! If he had done so, we would have been vouchsafed more knowledge about the unseen" (Bukhari, Kitabut-Tafsir). This shows that the "servant of God" of Moses’ vision and the Holy Prophet were one and the same person.
As a matter of fact, Moses had seen a manifestation of God "in the fire" when travelling from Midian to Egypt (28:30). Later on, however, he was told that a Prophet would appear from among the brethren of the Israelites in whose mouth God would put His own word (Deut. 18:18-22). The words of the prophecy signified that the Promised Prophet would be the object of a greater manifestation of God than Moses. Moses therefore naturally wished to see who "that Prophet" could be. To satisfy his curiosity God made him see in his vision "that Prophet" of much higher spiritual powers. This learned "servant of God" of Moses’ vision who has been popularly known by the name of Khizr was the spirit of our Noble Master, the Holy Prophet Muhammad, which had assumed a physical tabernacle. See also 7:144.
6
اس سے مراد آنحضرت صلی اللہ علیہ وسلم کا وجود ہے جو معراج موسوی کے ذریعہ سے موسیٰ علیہ السلام کو ملا۔
2105
Commentary:
Who is this عبد (servant of God) in search of whom Moses, in pursuance of Divine command, had undertaken such a long and difficult journey and who is the central figure and hero of the whole story? He is none other than the Holy Prophet Muhammad –his soul having taken an embodied form in Moses’ vision. The following arguments conclusively show that he was indeed the عبد (god’s servant) mentioned in this story:
(a) The Holy Prophet has been called عبد in the Quran at several places (2:24; 8:42; 17:2; 18:2; 25:2; 39:37; 53:11 & 72:20). In fact he is عبد الله (God’s servant) par excellence, because truly speaking the stage of عبد (servant of God) is the highest stage in the spiritual development of man and the Holy Prophet had attained that stage.
(b) The words, upon whom We had bestowed Our Mercy, also clearly refer to the Holy Prophet. He has been particularly spoken of as "a mercy to the whole world" (21:108), an epithet applied in the Quran to none other than the Holy Prophet.
(c) The words, whom We had taught knowledge from Ourselves, also refer to the Holy Prophet. At several places in the Quran it is stated that he was vouchsafed divine knowledge in a very large measure (4:114; 6:92; 20:115 & 27:7).
(d) The "servant of God" had told Moses that he (Moses) would not keep silent (v. 68 below), and the Holy Prophet is reported to have said, "Would that Moses had kept silent! If he had done so, we would have been vouchsafed more knowledge about the unseen" (Bukhari, Kitabut-Tafsir). This shows that the "servant of God" of Moses’ vision and the Holy Prophet were one and the same person.
As a matter of fact, Moses had seen a manifestation of God "in the fire" when travelling from Midian to Egypt (28:30). Later on, however, he was told that a Prophet would appear from among the brethren of the Israelites in whose mouth God would put His own word (Deut. 18:18-22). The words of the prophecy signified that the Promised Prophet would be the object of a greater manifestation of God than Moses. Moses therefore naturally wished to see who "that Prophet" could be. To satisfy his curiosity God made him see in his vision "that Prophet" of much higher spiritual powers. This learned "servant of God" of Moses’ vision who has been popularly known by the name of Khizr was the spirit of our Noble Master, the Holy Prophet Muhammad, which had assumed a physical tabernacle. See also 7:144.
1708
Who is this "Servant of God" (‘Abd) upon whom God had bestowed mercy and whom He had taught knowledge and in search of whom Moses, in pursuance of Divine command, had undertaken such a long and difficult journey and who is the central figure and the hero of the whole story? He is none other than the Holy Prophet Muhammad—his soul having taken an embodied form in Moses’s Vision. Reasons for this are: (a) He has been called ‘Abd servant of God, in the Qur’an (2:24; 8:42; 17:2; 18:2; 25:2; 39:37; 53:11 & 72:20). In fact, he is ‘Abdullah (God’s servant) par excellence. (b) He has been spoken of as 'a mercy to the whole world' (21:108), an epithet applied in the Qur’an to none other than the Holy Prophet. (c) He was vouchsafed Divine knowledge in a very large measure (4:114; 20:115 & 27:7). (d) This "Servant of God" had told Moses that he (Moses) would not keep silent (v. 68 below), and the Holy Prophet is reported to have said, 'Would that Moses had kept silent! If
وَلُوطًا ءَاتَيْنَٰهُ حُكْمًا وَعِلْمًا وَنَجَّيْنَٰهُ مِنَ ٱلْقَرْيَةِ ٱلَّتِى كَانَت تَّعْمَلُ ٱلْخَبَٰٓئِثَ ۗ إِنَّهُمْ كَانُوا۟ قَوْمَ سَوْءٍ فَٰسِقِينَ
7:84; 27:58; 29:34.
حکم سے مراد یہ ہے کہ ایسا علم بخشا جس سے وہ لوگوں کے درمیان فیصلہ کر سکتے تھے۔ گو اس کے عام معنی حکومت کے ہیں مگر وہ یہاں چسپاں نہیں ہوتے اس لئے کہ لوط کو ان کی قوم نے نکال دیا تھا اگر وہ حاکم ہوتے تو ان کو نہ نکال سکتے۔
7:84; 27:58; 29:34.
7:84; 27:58; 29:34.
Commentary:
The most important and prominent of the signs that God gives to His prophets in support of their claim is that they are vouchsafed spiritual knowledge and Divine wisdom in a very large measure. This sign was given to all the Prophets—Lot, Joseph, David, Solomon, Moses and last of all it was granted to the greatest of all the Divine Prophets—the Holy Prophet Muhammad, in the form of the Quran which is now the only guide for all mankind till the end of time and which is his greatest and standing miracle.
c
7:84; 27:58; 29:34.
1
حکم سے مراد یہ ہے کہ ایسا علم بخشا جس سے وہ لوگوں کے درمیان فیصلہ کر سکتے تھے۔ گو اس کے عام معنی حکومت کے ہیں مگر وہ یہاں چسپاں نہیں ہوتے اس لئے کہ لوط کو ان کی قوم نے نکال دیا تھا اگر وہ حاکم ہوتے تو ان کو نہ نکال سکتے۔
a
7:84; 27:58; 29:34.
2406A
Commentary:
The most important and prominent of the signs that God gives to His prophets in support of their claim is that they are vouchsafed spiritual knowledge and Divine wisdom in a very large measure. This sign was given to all the Prophets—Lot, Joseph, David, Solomon, Moses and last of all it was granted to the greatest of all the Divine Prophets—the Holy Prophet Muhammad, in the form of the Quran which is now the only guide for all mankind till the end of time and which is his greatest and standing miracle.
d
7:84; 27:58; 29:34.
وَلَمَّا بَلَغَ أَشُدَّهُۥ وَٱسْتَوَىٰٓ ءَاتَيْنَٰهُ حُكْمًا وَعِلْمًا ۚ وَكَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ
12:23; 46:16.
اس سے مراد یہ ہے کہ ایسی عمر کو پہنچا‘ جس میں وحی نازل ہو جاتی ہے یعنی ۳۰ سے لیکر ۴۰ یا اس سے اوپر۔
12:23; 46:16.
Moses was fully equipped with temporal as well as Divine knowledge. Having been brought up in the house of a great monarch of the time he must have had the best tutors to teach him the current sciences. His physical development was also perfect as is apparent from the next verse, and he was inspired by noble ideals. As God had marked him out for a great destiny, he was endowed with wisdom and spiritual knowledge in a very large measure. By the time Moses had attained maturity he was a Muhsin, i.e. a constant doer of good deeds.
12:23; 46:16.
Commentary:
Moses was fully equipped with temporal as well as divine knowledge. Having been brought up in the house of a powerful monarch of the time he must have had the best tutors to teach him the current sciences. His physical development must also have been perfect as is apparent from 28:16; and he must have been inspired by noble ideals. As God had marked him out for a great destiny, he was endowed with wisdom and spiritual knowledge in a very large measure. By the time Moses had attained maturity he was a محسن i.e. a constant doer of good deeds.
b
12:23; 46:16.
2
اس سے مراد یہ ہے کہ ایسی عمر کو پہنچا‘ جس میں وحی نازل ہو جاتی ہے یعنی ۳۰ سے لیکر ۴۰ یا اس سے اوپر۔
a
12:23; 46:16.
2886
Commentary:
Moses was fully equipped with temporal as well as divine knowledge. Having been brought up in the house of a powerful monarch of the time he must have had the best tutors to teach him the current sciences. His physical development must also have been perfect as is apparent from 28:16; and he must have been inspired by noble ideals. As God had marked him out for a great destiny, he was endowed with wisdom and spiritual knowledge in a very large measure. By the time Moses had attained maturity he was a محسن i.e. a constant doer of good deeds.
b
12:23; 46:16.
2203
Moses was fully equipped with temporal as well as Divine knowledge. Having been brought up in the house of a great monarch of the time he must have had the best tutors to teach him the current sciences. His physical development was also perfect as is apparent from the next verse, and he was inspired by noble ideals. As God had marked him out for a great destiny, he was endowed with wisdom and spiritual knowledge in a very large measure. By the time Moses had attained maturity he was a Muhsin, i.e. a constant doer of good deeds.