الۡفُلۡکِ
Appears 11 times in Quran
Occurrences in Quran
Found 11 verses containing "الۡفُلۡکِ".
فَکَذَّبُوۡہُ فَاَنۡجَیۡنٰہُ وَالَّذِیۡنَ مَعَہٗ فِی الۡفُلۡکِ وَاَغۡرَقۡنَا الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَاۤ ۚ اِنَّہُمۡ کَانُوۡا قَوۡمًا عَمِیۡنَ
7:73; 26:120-121.
فِیْ کے معنے ذریعہ کے بھی ہوتے ہیں۔ (مُغْنی اللَّبِیب)
7:73; 26:120-121.
Important Words:
عمین (blind) or عمون is the plural of اعمی meaning a blind man. The word is derived from عمی meaning, he was or became blind in both eyes; or, figuratively, he was blind in respect of the mind; he erred and did not find the right way. اعمی means, blind in both eyes; blind in respect of the mind; erring (Lane).
Commentary:
In spite of all his arguments and appeals, the people rejected the Prophet Noah and began to treat him as a liar, for they were a "blind people" and could not see and understand the evidence and proofs of his truth. The Flood engulfed them all.
a
7:73; 26:120-121.
1
فِیْ کے معنے ذریعہ کے بھی ہوتے ہیں۔ (مُغْنی اللَّبِیب)
a
7:73; 26:120-121.
963
Important Words:
عمین (blind) or عمون is the plural of اعمی meaning a blind man. The word is derived from عمی meaning, he was or became blind in both eyes; or, figuratively, he was blind in respect of the mind; he erred and did not find the right way. اعمی means, blind in both eyes; blind in respect of the mind; erring (Lane).
Commentary:
In spite of all his arguments and appeals, the people rejected the Prophet Noah and began to treat him as a liar, for they were a "blind people" and could not see and understand the evidence and proofs of his truth. The Flood engulfed them all.
d
7:73; 26:120-121.
994
‘Amin is the plural of A‘ma which means, blind in both eyes; blind in respect of the mind; erring (Lane).
ہُوَ الَّذِیۡ یُسَیِّرُکُمۡ فِی الۡبَرِّ وَالۡبَحۡرِ ۖ حَتّٰۤی اِذَا کُنۡتُمۡ فِی الۡفُلۡکِ وَجَرَیۡنَ بِہِمۡ بِرِیۡحٍ طَیِّبَۃٍ وَّفَرِحُوۡا بِہَا جَآءَتۡہَا رِیۡحٌ عَاصِفٌ وَّجَآءَہُمُ الۡمَوۡجُ مِنۡ کُلِّ مَکَانٍ وَّظَنُّوۡۤا اَنَّہُمۡ اُحِیۡطَ بِہِمۡ ۙ دَعَوُا اللّٰہَ مُخۡلِصِیۡنَ لَہُ الدِّیۡنَ لَئِنۡ اَنۡجَیۡتَنَا مِنۡ ہٰذِہٖ لَنَکُوۡنَنَّ مِنَ الشّٰکِرِیۡنَ
17:67; 29:66; 31:33.
اس جگہ مومن و کافر کا اکٹھا ذکر کیا ہے کیونکہ دونوں ایک ہی کشتی میں سوار ہوتے ہیں۔
یعنی کشتیوں کے شاندار چلنے پر۔
اس جگہ اب خالص کافروں کا ذکر ہے جو خداتعالیٰ کی نُصرت پر یقین نہیں رکھتے۔
17:67; 29:66; 31:33.
As a pleasant breeze sometimes develops into a violent gale and causes widespread destruction, similarly, the respite that is granted to disbelievers may prove the prelude to their destruction. To bring home to disbelievers this patent truth, their attention is drawn to the comforts and perils of a sea-voyage.
17:67; 29:66; 31:33.
Important Words:
عاصف (violent) is the active participle from عصف. They say عصفت الریح i.e. the wind blew violently or vehemently. عصفت الناقة براکبھا means, the she-camel went quickly with her rider, as if she were the wind. عصف الدھربھم means, the time destroyed them. عصف الزرع means, he cut the corn before its attaining maturity. ریح عاصف means, wind blowing violently or vehemently. یوم عاصف means, a day violent in respect of wind and storm (Lane & Aqrab).
Commentary:
The verse purports to say that on the part of God the system of punishing and showing mercy goes hand in hand, as does on the part of disbelievers the habit of acting wickedly in time of ease and repenting temporarily when punishment overtakes them. But disbelievers always ignore the fact that, just as a pleasant breeze sometimes develops into a violent gale and causes widespread destruction, similarly, the remission that is granted to them may prove the prelude to their destruction. To bring home to disbelievers this patent truth, their attention is drawn to the comforts and perils of a sea-voyage.
It is worthy of note that whereas the verse uses the pronoun "you" in the second person in the first two clauses, it suddenly changes to a pronoun of the third person (them, they) in the third and the following clauses. This is not without purpose. The first two clauses referred to both believers and disbelievers, for it is both for believers and disbelievers that God has provided the means of travel by land and sea. Hence the pronoun "you" has been used in the first two clauses. But as in the following clauses it has been pointed out that a section of the people become ungrateful, therefore here the second person has been changed into the third person, in order to show that it is only disbelievers that become ungrateful.
d
17:67; 29:66; 31:33.
1
اس جگہ مومن و کافر کا اکٹھا ذکر کیا ہے کیونکہ دونوں ایک ہی کشتی میں سوار ہوتے ہیں۔
2
یعنی کشتیوں کے شاندار چلنے پر۔
3
اس جگہ اب خالص کافروں کا ذکر ہے جو خداتعالیٰ کی نُصرت پر یقین نہیں رکھتے۔
a
17:67; 29:66; 31:33.
1298
Important Words:
عاصف (violent) is the active participle from عصف. They say عصفت الریح i.e. the wind blew violently or vehemently. عصفت الناقة براکبھا means, the she-camel went quickly with her rider, as if she were the wind. عصف الدھربھم means, the time destroyed them. عصف الزرع means, he cut the corn before its attaining maturity. ریح عاصف means, wind blowing violently or vehemently. یوم عاصف means, a day violent in respect of wind and storm (Lane & Aqrab).
Commentary:
The verse purports to say that on the part of God the system of punishing and showing mercy goes hand in hand, as does on the part of disbelievers the habit of acting wickedly in time of ease and repenting temporarily when punishment overtakes them. But disbelievers always ignore the fact that, just as a pleasant breeze sometimes develops into a violent gale and causes widespread destruction, similarly, the remission that is granted to them may prove the prelude to their destruction. To bring home to disbelievers this patent truth, their attention is drawn to the comforts and perils of a sea-voyage.
It is worthy of note that whereas the verse uses the pronoun "you" in the second person in the first two clauses, it suddenly changes to a pronoun of the third person (them, they) in the third and the following clauses. This is not without purpose. The first two clauses referred to both believers and disbelievers, for it is both for believers and disbelievers that God has provided the means of travel by land and sea. Hence the pronoun "you" has been used in the first two clauses. But as in the following clauses it has been pointed out that a section of the people become ungrateful, therefore here the second person has been changed into the third person, in order to show that it is only disbelievers that become ungrateful.
e
17:67; 29:66; 31:33.
1251
As a pleasant breeze sometimes develops into a violent gale and causes widespread destruction, similarly, the respite that is granted to disbelievers may prove the prelude to their destruction. To bring home to disbelievers this patent truth, their attention is drawn to the comforts and perils of a sea-voyage.
فَکَذَّبُوۡہُ فَنَجَّیۡنٰہُ وَمَنۡ مَّعَہٗ فِی الۡفُلۡکِ وَجَعَلۡنٰہُمۡ خَلٰٓئِفَ وَاَغۡرَقۡنَا الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا ۖ فَانۡظُرۡ کَیۡفَ کَانَ عٰقِبَۃُ الۡمُنۡذَرِیۡنَ
29:16.
29:16.
29:16.
Commentary:
This verse tells us that there is a basic difference between the punishment of those who are given a previous warning and that of those who have had no such warning. The words, how evil was the end of those who had been warned, point to this difference. Those warned of the coming punishment of God never escape except by removing the cause of punishment.
The words, We made them inheritors of Our favours, contain a veiled warning for believers. When one people have been destroyed, those who take their place must prove themselves to be deserving of God’s favours, if they wish them to continue.
b
29:16.
b
29:16.
1347
Commentary:
This verse tells us that there is a basic difference between the punishment of those who are given a previous warning and that of those who have had no such warning. The words, how evil was the end of those who had been warned, point to this difference. Those warned of the coming punishment of God never escape except by removing the cause of punishment.
The words, We made them inheritors of Our favours, contain a veiled warning for believers. When one people have been destroyed, those who take their place must prove themselves to be deserving of God’s favours, if they wish them to continue.
c
29:16.
وَعَلَیۡہَا وَعَلَی الۡفُلۡکِ تُحۡمَلُوۡنَ
16:8, 9; 36:42, 43; 43:13.
16:8, 9; 36:42, 43; 43:13.
16:8-9; 36:42-43; 43:13.
Commentary:
The cattle are very useful animals. We eat their flesh, drink their milk and use them also as mounts and as beasts of burden, etc. Similarly, ships are extremely useful things. Reference has been made in this and the preceding few verses to several of the things which are highly beneficial to man for his material needs and upon which to a very large extent his very existence depends. It is quite obvious that God Who has made such vast provision for the physical needs of man could not have failed to make similar provision for his moral and spiritual needs. This is the meaning and purport of this verse.
b
16:8, 9; 36:42, 43; 43:13.
a
16:8-9; 36:42-43; 43:13.
2527
Commentary:
The cattle are very useful animals. We eat their flesh, drink their milk and use them also as mounts and as beasts of burden, etc. Similarly, ships are extremely useful things. Reference has been made in this and the preceding few verses to several of the things which are highly beneficial to man for his material needs and upon which to a very large extent his very existence depends. It is quite obvious that God Who has made such vast provision for the physical needs of man could not have failed to make similar provision for his moral and spiritual needs. This is the meaning and purport of this verse.
b
16:8, 9; 36:42, 43; 43:13.
فَاِذَا اسۡتَوَیۡتَ اَنۡتَ وَمَنۡ مَّعَکَ عَلَی الۡفُلۡکِ فَقُلِ الۡحَمۡدُ لِلّٰہِ الَّذِیۡ نَجّٰٮنَا مِنَ الۡقَوۡمِ الظّٰلِمِیۡنَ
11:42; 43:14.
11:42; 43:14.
11:42; 43:14.
c
11:42; 43:14.
a
11:42; 43:14.
a
11:42; 43:14.
فَاَنۡجَیۡنٰہُ وَمَنۡ مَّعَہٗ فِی الۡفُلۡکِ الۡمَشۡحُوۡنِ
21:77; 37:77.
اَلْمَشْحُوْن کا لفظ بھری ہوئی کشتی پر دلالت کرتا ہے۔ مگر بھری ہوئی کشتی میں تو اور سوار نہیں ہو سکتے درحقیقت عربی زبان کا محاورہ ہے کہ کبھی کسی چیز کو اس حالت کے مطابق نام دے دیتے ہیں جو اس پر وارد ہونے والی ہو۔ پس چونکہ وہ کشتی حضرت نوح علیہ السلام اور ان کے ساتھیوں سے بھر جانے والی تھی۔ اس لئے کہہ دیا کہ بھری ہوئی کشتی کے ذریعہ نجات دی۔
21:77; 37:77.
54:14.
Important Words:
مشحون (fully laden) is passive participle from شحن. They say شحن السفینة i.e. he filled (or loaded) and completely equipped or furnished the boat. شحن الرجل means, he drove away the man. مشحون means, fully laden or filled and fully equipped with all necessary things (Aqrab & Lane).
Commentary:
Noah built an ark of wood in which he and those who believed in him took refuge from the Deluge which overwhelmed his people. The Ark rested on the mountain, Al-Judi. See also 11:45. Metaphorically, Noah’s Ark may mean Noah’s teaching, signifying that those who accepted his message and followed his teaching were saved.
a
21:77; 37:77.
2
اَلْمَشْحُوْن کا لفظ بھری ہوئی کشتی پر دلالت کرتا ہے۔ مگر بھری ہوئی کشتی میں تو اور سوار نہیں ہو سکتے درحقیقت عربی زبان کا محاورہ ہے کہ کبھی کسی چیز کو اس حالت کے مطابق نام دے دیتے ہیں جو اس پر وارد ہونے والی ہو۔ پس چونکہ وہ کشتی حضرت نوح علیہ السلام اور ان کے ساتھیوں سے بھر جانے والی تھی۔ اس لئے کہہ دیا کہ بھری ہوئی کشتی کے ذریعہ نجات دی۔
a
54:14.
2770
Important Words:
مشحون (fully laden) is passive participle from شحن. They say شحن السفینة i.e. he filled (or loaded) and completely equipped or furnished the boat. شحن الرجل means, he drove away the man. مشحون means, fully laden or filled and fully equipped with all necessary things (Aqrab & Lane).
Commentary:
Noah built an ark of wood in which he and those who believed in him took refuge from the Deluge which overwhelmed his people. The Ark rested on the mountain, Al-Judi. See also 11:45. Metaphorically, Noah’s Ark may mean Noah’s teaching, signifying that those who accepted his message and followed his teaching were saved.
b
21:77; 37:77.
فَاِذَا رَکِبُوۡا فِی الۡفُلۡکِ دَعَوُا اللّٰہَ مُخۡلِصِیۡنَ لَہُ الدِّیۡنَ فَلَمَّا نَجّٰٮہُمۡ اِلَی الۡبَرِّ اِذَا ہُمۡ یُشۡرِکُوۡنَ
10:23; 31:33.
10:23; 31:33.
10:23; 31:33.
b
10:23; 31:33.
a
10:23; 31:33.
a
10:23; 31:33.
وَاٰیَۃٌ لَّہُمۡ اَنَّا حَمَلۡنَا ذُرِّیَّتَہُمۡ فِی الۡفُلۡکِ الۡمَشۡحُوۡنِ
اِذۡ اَبَقَ اِلَی الۡفُلۡکِ الۡمَشۡحُوۡنِ
按 «圣经» 中说, 犹努司受安拉之命去尼尼微 (Nineveh) 并 “对它叫喊,” 可是他没有去, 而 “从养主那里” 逃到塔希诗--------Tarshish («约拿书» 1:3)。«古兰经» 不同意 «圣经» 这种说法, 说这是打算非难安拉派遣的一位先知。事实上, 因为他们拒绝安拉派遣的这位先知, 他对他的民族很生气而逃离了他们。
دیکھئے نوٹ سورۂ شعراء آیت نمبر۱۲۰۔
According to the Bible Jonah was commissioned by God to go to Nineveh and 'cry against' it, but instead he fled to Tarshish 'from the presence of the Lord' (Jonah, 1: 3). The Qur’an contradicts this biblical statement as it is calculated to impugn a Divine Prophet. In fact, being angry with his people, because they had rejected the Divine Message, Jonah fled from them.
Commentary:
According to the Bible, Jonah was commissioned by God to go to Nineveh and "cry against" it, but, instead, he fled to Tarshish "from the presence of the Lord" (Jonah 1:3). The Quran contradicts this Biblical statement as it impugns a Divine Prophet, and, according to the Quran, Divine Prophets are sinless and incapable of disobeying God’s command. It is, therefore, not possible that Jonah should have even conceived of fleeing from the presence of the Omnipresent God. In fact, Jonah, being angry with his people, because they had rejected the Divine Message, fled from them, and not from God. See also 21:88. The whole account of Jonah as given in the Quran may be a description of his spiritual ascension and may be taken in a figurative sense and interpreted accordingly.
1098
按 «圣经» 中说, 犹努司受安拉之命去尼尼微 (Nineveh) 并 “对它叫喊,” 可是他没有去, 而 “从养主那里” 逃到塔希诗--------Tarshish («约拿书» 1:3)。«古兰经» 不同意 «圣经» 这种说法, 说这是打算非难安拉派遣的一位先知。事实上, 因为他们拒绝安拉派遣的这位先知, 他对他的民族很生气而逃离了他们。
2
دیکھئے نوٹ سورۂ شعراء آیت نمبر۱۲۰۔
3354
Commentary:
According to the Bible, Jonah was commissioned by God to go to Nineveh and "cry against" it, but, instead, he fled to Tarshish "from the presence of the Lord" (Jonah 1:3). The Quran contradicts this Biblical statement as it impugns a Divine Prophet, and, according to the Quran, Divine Prophets are sinless and incapable of disobeying God’s command. It is, therefore, not possible that Jonah should have even conceived of fleeing from the presence of the Omnipresent God. In fact, Jonah, being angry with his people, because they had rejected the Divine Message, fled from them, and not from God. See also 21:88. The whole account of Jonah as given in the Quran may be a description of his spiritual ascension and may be taken in a figurative sense and interpreted accordingly.
2506
According to the Bible Jonah was commissioned by God to go to Nineveh and 'cry against' it, but instead he fled to Tarshish 'from the presence of the Lord' (Jonah, 1: 3). The Qur’an contradicts this biblical statement as it is calculated to impugn a Divine Prophet. In fact, being angry with his people, because they had rejected the Divine Message, Jonah fled from them.
وَلَکُمۡ فِیۡہَا مَنٰفِعُ وَلِتَبۡلُغُوۡا عَلَیۡہَا حَاجَۃً فِیۡ صُدُوۡرِکُمۡ وَعَلَیۡہَا وَعَلَی الۡفُلۡکِ تُحۡمَلُوۡنَ
16:6-8; 23:22, 23; 36:73, 74.
16:6-8; 23:22-23; 36:73-74.
Important Words:
حاجة (desire) is derived from حاج which means, (1) he desired, sought or sought after; (2) he was or became poor or was in poverty, need or want; (3) he wanted, needed or required him or it. حاجة means, want, need, necessity, desire; a thing wanted, needed or required; an object of want or of need. ابن حاجة means, one who is constantly in want. قضی حاجته means, he accomplished his want, he did his business (Lane).
b
16:6-8; 23:22, 23; 36:73, 74.
c
16:6-8; 23:22-23; 36:73-74.
3551
Important Words:
حاجة (desire) is derived from حاج which means, (1) he desired, sought or sought after; (2) he was or became poor or was in poverty, need or want; (3) he wanted, needed or required him or it. حاجة means, want, need, necessity, desire; a thing wanted, needed or required; an object of want or of need. ابن حاجة means, one who is constantly in want. قضی حاجته means, he accomplished his want, he did his business (Lane).
c
16:6-8; 23:22, 23; 36:73, 74.
2619
Hajah means, want; need; desire; object of want or need (Lane).
وَالَّذِیۡ خَلَقَ الۡاَزۡوٰجَ کُلَّہَا وَجَعَلَ لَکُمۡ مِّنَ الۡفُلۡکِ وَالۡاَنۡعٰمِ مَا تَرۡکَبُوۡنَ