جِئۡنَا
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "جِئۡنَا".
فَکَیۡفَ اِذَا جِئۡنَا مِنۡ کُلِّ اُمَّۃٍۭ بِشَہِیۡدٍ وَّجِئۡنَا بِکَ عَلٰی ہٰٓؤُلَآءِ شَہِیۡدًا
16:90.
16:90.
Every Prophet will bear witness on the Day of Judgment concerning those to whom he was sent as a Messenger. The word "these" includes both believers and disbelievers, the nature of evidence being different in different cases.
16:90.
Commentary:
Every Prophet will bear witness on the Day of Judgement against or concerning those to whom he was sent as a Messenger. The word ھؤلاء(these) includes both believers and disbelievers, the nature of evidence being different in different cases.
b
16:90.
a
16:90.
518
Commentary:
Every Prophet will bear witness on the Day of Judgement against or concerning those to whom he was sent as a Messenger. The word ھؤلاء(these) includes both believers and disbelievers, the nature of evidence being different in different cases.
a
16:90.
607
Every Prophet will bear witness on the Day of Judgment concerning those to whom he was sent as a Messenger. The word "these" includes both believers and disbelievers, the nature of evidence being different in different cases.
قَالُوۡا تَاللّٰہِ لَقَدۡ عَلِمۡتُمۡ مَّا جِئۡنَا لِنُفۡسِدَ فِی الۡاَرۡضِ وَمَا کُنَّا سٰرِقِیۡنَ
وَقُلۡنَا مِنۡۢ بَعۡدِہٖ لِبَنِیۡۤ اِسۡرٰٓءِیۡلَ اسۡکُنُوا الۡاَرۡضَ فَاِذَا جَآءَ وَعۡدُ الۡاٰخِرَۃِ جِئۡنَا بِکُمۡ لَفِیۡفًا
7:138.
这节经文意示, 穆斯林将像犹太人那样遭受民族的灾难。第一次灾难降临穆斯林是在哈拉库汗 (Halaku Khan) 的鞑靼军攻陷巴格达的时候。这里对他们说, 在后期--------在主许的迈喜年代--------他们将受到安拉第二次惩罚, 正好像犹太人在第一位迈喜合--------伊撒时代受到惩罚的那样。这节经文意指, 当穆斯林受到第二次惩罚时, 即意味着实现 “后期的约定” 的时候, 犹太人将从世界各地被带回这块圣地。这一预言已显然实现, 在巴尔福宣言下犹太人已回到了巴勒斯坦并且成立了所谓以色列国家。“后期的约定” 指的是主许迈喜合时代 (بَيَانْ, Bayan)。
یعنی فلسطین میں۔
پہلے وَعْدُ الْاٰخِرَۃ آچکا ہے جو یہود کے متعلق تھا۔ اس کے بعد چونکہ دوبارہ وَعْدُ الْاٰخِرَۃ آیا ہے اس سے صاف ظاہر ہے کہ یہ اور وعدہ ہے اور وہ مسلمانوں ہی کے متعلق ہو سکتا ہے پس ہم نے مسلمانوں کا لفظ بریکٹ میں لکھ دیا ہے۔ یہ مضمون پہلے مفسرین نے بھی لکھا ہے۔ (دیکھیئے فتح البیان جو اصل میں علامہ شو کانی کی تصنیف ہے)
یعنی یہود کو فلسطین میں تیسری دفعہ لائیں گے۔ اس پیشگوئی کے مطابق بنی اسرائیل آج کل فلسطین پر قابض ہو گئے ہیں۔
7:138.
The verse implies that like Jews, the Muslims would suffer national disaster twice. The first of these two disasters befell Muslims when Baghdad fell to the arms of the Tartars under Halaku Khan. They are here told that they would be visited with Divine punishment for the second time in the Latter Days—in the time of the Promised Messiah, just as the Jews were punished in that of the first Messiah—Jesus. The verse signifies that when Muslims are punished for the second time, which means the fulfilment of 'the promise of the Latter Days,' the Jews would be brought back to the Holy Land from all parts of the world. The prophecy has been remarkably fulfilled by the return of the Jews to Palestine under the Balfour Declaration and by the setting up of the so-called State of Israel. 'The promise of the Latter Days' applies to the time of the Promised Messiah (Bayan).
7:138.
Important Words:
لفیفا (together) is derived from لف i.e. he folded up or wrapped up a thing in another thing. لف العدو means, he involved the enemy in difficulty. لف و نشر in rhetoric means, involution and evolution or complication and explication. لفیفا means, wrapped up under an envelope; mixed; mixed crowd; intimate friend (Lane & Aqrab).
Commentary:
The words "the land" do not refer to Egypt, where the Israelites never dwelt after Pharaoh had been drowned. They refer to Canaan, the land which was promised to them.
It is worthy of note that whereas Moses could never settle the Israelites in Egypt where he was born and brought up and got only Canaan as a substitute for it, the Holy Prophet not only regained Mecca, the land of his birth and the cradle of his Faith, but many other countries also fell into the hands of his followers.
The present verse read along with verses 17:6-8 & 1:6-7 may be explained as follows:
After the destruction of Pharaoh Jews would go and dwell in Canaan from where after sometime they would be driven away but would later return to it. In consequence, however, of their misdeeds they would again be visited with Divine punishment and be banished from their hearths and homes and would live in exile till the time when the second of the two punishments would overtake another people (Muslims) who would succeed them (the Jews) as their counterparts. It is then that they (the Jews) will be gathered from the ends of the earth and brought back to their Holy Land. But with the regeneration of Muslims through the Promised Messiah the latter would again come into their own.
The verse also implies that, like Jews, the Muslims would suffer- national disaster twice. As mentioned in vv. 6-8 Divine punishment befell the Jews twice. They suffered terribly first at the hands of King Nebuchadnezzar of Babylon, when they were carried away into captivity, and then a second time at the hands of the Emperor Titus of Rome. On both these occasions the Jews were driven away from their native land and were scattered all over the world. In the present verse a promise has been held out to them that they will be gathered in the Holy Land at the time of the fulfilment of "the promise of the latter days" (وعدالاخرة). This fulfilment of "the promise of the latter days" must have reference to some other incident than the twofold national disaster that overtook the Jews. Elsewhere (73:16) the Quran has compared the Holy Prophet to Moses and 1:7 implies that a section of Muslims would follow in the footsteps of Jews. It can therefore be reasonably concluded that, like Jews, Muslims also were destined to be smitten twice with national disaster. The first of these two disasters befell Muslims at the time of the Crusades when for a time the Holy Land was lost to them and later when Baghdad fell to the arms of the Tartars under Hulagu Khan. They were to be visited with Divine punishment for the second time in the time of the Promised Messiah just as the Jews were punished in that of the first Messiah—Jesus. In the present verse we are told that when Muslims are punished for the second time which means the fulfilment of "the promise of the latter days" the Jews would be brought back to their Holy Land from all parts of the world. This is what is happening now in Palestine.
According to Fat’hul-Bayan some very prominent Muslim religious scholars hold the view that وعدالاخرة (the promise of the latter days) applies to the time of the Promised Messiah. This interpretation supports our view.
b
7:138.
736
这节经文意示, 穆斯林将像犹太人那样遭受民族的灾难。第一次灾难降临穆斯林是在哈拉库汗 (Halaku Khan) 的鞑靼军攻陷巴格达的时候。这里对他们说, 在后期--------在主许的迈喜年代--------他们将受到安拉第二次惩罚, 正好像犹太人在第一位迈喜合--------伊撒时代受到惩罚的那样。这节经文意指, 当穆斯林受到第二次惩罚时, 即意味着实现 “后期的约定” 的时候, 犹太人将从世界各地被带回这块圣地。这一预言已显然实现, 在巴尔福宣言下犹太人已回到了巴勒斯坦并且成立了所谓以色列国家。“后期的约定” 指的是主许迈喜合时代 (بَيَانْ, Bayan)。
1
یعنی فلسطین میں۔
2
پہلے وَعْدُ الْاٰخِرَۃ آچکا ہے جو یہود کے متعلق تھا۔ اس کے بعد چونکہ دوبارہ وَعْدُ الْاٰخِرَۃ آیا ہے اس سے صاف ظاہر ہے کہ یہ اور وعدہ ہے اور وہ مسلمانوں ہی کے متعلق ہو سکتا ہے پس ہم نے مسلمانوں کا لفظ بریکٹ میں لکھ دیا ہے۔ یہ مضمون پہلے مفسرین نے بھی لکھا ہے۔ (دیکھیئے فتح البیان جو اصل میں علامہ شو کانی کی تصنیف ہے)
3
یعنی یہود کو فلسطین میں تیسری دفعہ لائیں گے۔ اس پیشگوئی کے مطابق بنی اسرائیل آج کل فلسطین پر قابض ہو گئے ہیں۔
b
7:138.
2033
Important Words:
لفیفا (together) is derived from لف i.e. he folded up or wrapped up a thing in another thing. لف العدو means, he involved the enemy in difficulty. لف و نشر in rhetoric means, involution and evolution or complication and explication. لفیفا means, wrapped up under an envelope; mixed; mixed crowd; intimate friend (Lane & Aqrab).
Commentary:
The words "the land" do not refer to Egypt, where the Israelites never dwelt after Pharaoh had been drowned. They refer to Canaan, the land which was promised to them.
It is worthy of note that whereas Moses could never settle the Israelites in Egypt where he was born and brought up and got only Canaan as a substitute for it, the Holy Prophet not only regained Mecca, the land of his birth and the cradle of his Faith, but many other countries also fell into the hands of his followers.
The present verse read along with verses 17:6-8 & 1:6-7 may be explained as follows:
After the destruction of Pharaoh Jews would go and dwell in Canaan from where after sometime they would be driven away but would later return to it. In consequence, however, of their misdeeds they would again be visited with Divine punishment and be banished from their hearths and homes and would live in exile till the time when the second of the two punishments would overtake another people (Muslims) who would succeed them (the Jews) as their counterparts. It is then that they (the Jews) will be gathered from the ends of the earth and brought back to their Holy Land. But with the regeneration of Muslims through the Promised Messiah the latter would again come into their own.
The verse also implies that, like Jews, the Muslims would suffer- national disaster twice. As mentioned in vv. 6-8 Divine punishment befell the Jews twice. They suffered terribly first at the hands of King Nebuchadnezzar of Babylon, when they were carried away into captivity, and then a second time at the hands of the Emperor Titus of Rome. On both these occasions the Jews were driven away from their native land and were scattered all over the world. In the present verse a promise has been held out to them that they will be gathered in the Holy Land at the time of the fulfilment of "the promise of the latter days" (وعدالاخرة). This fulfilment of "the promise of the latter days" must have reference to some other incident than the twofold national disaster that overtook the Jews. Elsewhere (73:16) the Quran has compared the Holy Prophet to Moses and 1:7 implies that a section of Muslims would follow in the footsteps of Jews. It can therefore be reasonably concluded that, like Jews, Muslims also were destined to be smitten twice with national disaster. The first of these two disasters befell Muslims at the time of the Crusades when for a time the Holy Land was lost to them and later when Baghdad fell to the arms of the Tartars under Hulagu Khan. They were to be visited with Divine punishment for the second time in the time of the Promised Messiah just as the Jews were punished in that of the first Messiah—Jesus. In the present verse we are told that when Muslims are punished for the second time which means the fulfilment of "the promise of the latter days" the Jews would be brought back to their Holy Land from all parts of the world. This is what is happening now in Palestine.
According to Fat’hul-Bayan some very prominent Muslim religious scholars hold the view that وعدالاخرة (the promise of the latter days) applies to the time of the Promised Messiah. This interpretation supports our view.
c
7:138.
1658
The verse implies that like Jews, the Muslims would suffer national disaster twice. The first of these two disasters befell Muslims when Baghdad fell to the arms of the Tartars under Halaku Khan. They are here told that they would be visited with Divine punishment for the second time in the Latter Days—in the time of the Promised Messiah, just as the Jews were punished in that of the first Messiah—Jesus. The verse signifies that when Muslims are punished for the second time, which means the fulfilment of 'the promise of the Latter Days,' the Jews would be brought back to the Holy Land from all parts of the world. The prophecy has been remarkably fulfilled by the return of the Jews to Palestine under the Balfour Declaration and by the setting up of the so-called State of Israel. 'The promise of the Latter Days' applies to the time of the Promised Messiah (Bayan).
قُل لَّوۡ کَانَ الۡبَحۡرُ مِدَادًا لِّکَلِمٰتِ رَبِّیۡ لَنَفِدَ الۡبَحۡرُ قَبۡلَ اَنۡ تَنۡفَدَ کَلِمٰتُ رَبِّیۡ وَلَوۡ جِئۡنَا بِمِثۡلِہٖ مَدَدًا
31:28.
Christian nations of the West boast of their great inventions and scientific discoveries and seem to labour under the misconception that they have succeeded in fathoming the secrets of creation itself. This is but a vain boast. God’s secrets are so inexhaustible and unfathomable that what these people have discovered and what they will discover hereafter by all their strivings will not be even like a drop in the ocean.
31:28.
Commentary:
Christian nations of the west boast of their great inventions and scientific discoveries and seem to labour under the misconception that they have succeeded in fathoming the secret of creation itself. But, says the verse, this is nothing but a vain boast. God’s secrets are so inexhaustible and He has endowed His creatures with such wonderful powers and attributes that far from fathoming the secret of creation, what these people will be able to discover after all their striving will not be even as much as a drop in the ocean.
The verse also hints that those will be the days of publicity and innumerable books on all sorts of subjects will be published but even then the vast ocean of knowledge will remain unfathomed.
a
31:28.
790
西方基督教国家吹嘘他们的伟大发明和科学发现。他们看来在那种错误的想法下工作, 认为他们已经成功地探索出创造物本身的奥秘。这只是一种空口说大话而已。安拉的奥秘是如此地无穷无尽和深不可测, 以致那些人们竭尽全力所已经发现的以及今后将要发现的事物还不到沧海一粟。
b
31:28.
2144
Commentary:
Christian nations of the west boast of their great inventions and scientific discoveries and seem to labour under the misconception that they have succeeded in fathoming the secret of creation itself. But, says the verse, this is nothing but a vain boast. God’s secrets are so inexhaustible and He has endowed His creatures with such wonderful powers and attributes that far from fathoming the secret of creation, what these people will be able to discover after all their striving will not be even as much as a drop in the ocean.
The verse also hints that those will be the days of publicity and innumerable books on all sorts of subjects will be published but even then the vast ocean of knowledge will remain unfathomed.
a
31:28.
1736
Christian nations of the West boast of their great inventions and scientific discoveries and seem to labour under the misconception that they have succeeded in fathoming the secrets of creation itself. This is but a vain boast. God’s secrets are so inexhaustible and unfathomable that what these people have discovered and what they will discover hereafter by all their strivings will not be even like a drop in the ocean.